There are two passages in the Gospel of Matthew where Jesus speaks of “binding” and “loosing”:
I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.” (Matthew 16:19)
Truly, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven. (Matthew 18:18)
I have heard two different types of interpretations of these passages. The first understands this to give power to the church leadership (whether at the level of the local pastor or the denomination as a whole) to legislate on matters not addressed (or not sufficiently clear) in Scripture. This often gets applied to morally questionable practices. For example, some Christians think it is morally wrong to wear jewelry while others think it is morally acceptable. To settle the dispute, a pastor will either “bind” the issue by prohibiting the use of jewelry among his congregants, or will “loose” the issue by allowing it. Whatever the pastor binds or looses on earth is also bound or loosed in heaven, so to disobey or contradict the pastor is to disobey God Himself.
The second interpretation understands “whatever” to refer to a wide variety of things: undesirable circumstances, bad attitudes, works of the flesh, evil spirits, financial difficulties, etc. We are to bind these bad things, and loose good things in their place: desirable circumstances, good attitudes, the fruit of the spirit, angels, and wealth. Whatever we bind or loose, God honors in heaven.
Let’s take a look at each passage in question to see if either of these interpretations can be substantiated.
Matthew 16:19
Now when Jesus came into the district of Caesarea Philippi, he asked his disciples, “Who do people say that the Son of Man is?” 14 And they said, “Some say John the Baptist, others say Elijah, and others Jeremiah or one of the prophets.” 15 He said to them, “But who do you say that I am?” 16 Simon Peter replied, “You are the Christ, the Son of the living God.” 17 And Jesus answered him, “Blessed are you, Simon Bar-Jonah! For flesh and blood has not revealed this to you, but my Father who is in heaven. 18 And I tell you, you are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it. 19 I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.” 20 Then he strictly charged the disciples to tell no one that he was the Christ. (Matthew 16:13-20)
The verse in question is set within the context of Jesus’ identity. Jesus asked the disciples who others thought He was, and then poignantly asked who they thought He was. Peter boldly declared Jesus to be “the Christ, the Son of God.” It was within the context of this divine revelation and powerful confession that Jesus promised Peter that He would build His church on “this rock,” and give to Peter the keys of the kingdom to bind and loose.
The authority to bind and loose was inextricably joined with the possession of the keys of the kingdom of heaven. What were the keys to the kingdom? Keys either permit or block entrance through a door. The keys to the kingdom of heaven, likewise, allow one to permit or block entrance to God’s kingdom.
This still doesn’t answer precisely what is being bound or loosed. “Bind” and “loose” are from the Greek deo and lyo, which are themselves translations of the Aramaic asar and sera. This was the Jewish formula for excommunication and reinstatement. Peter was given the authority to bar entrance into, or allow entrance into the kingdom based upon one’s confession of faith in Jesus Christ as the Christ, the Son of the living God. Peter did just that throughout his ministry. He allowed entrance into the kingdom to the 3,000 on the Day of Pentecost who believed his message (Acts 2:38-41) and Cornelius’ household because of their faith (Acts 10). He barred access into the kingdom to the Jewish leaders (Acts 3) and Simon the sorcerer (Acts 8) because of their unbelief and impure hearts.
The phrases “shall be bound in heaven” (estai dedemenon) and “shall be loosed in heaven” (estai lelumenon) are perfect passive participles. The force of the Greek perfect tense is difficult to translate into English. It views the action as complete in the past but with effects that continue into the present. While a bit more awkward, a more accurate translation would be “is having been bound” and “is having been loosed.” The passive voice indicates that the “whatever” is the recipient of the action, not the generator of the action. God is the generator of the action (“in heaven”). Jesus’ point was that Peter would bind or loose in the present something that God had already bound or loosed in the past. God was the initiator, not Peter. Heaven isn’t ratifying Peter’s will, but Peter is carrying out the fore settled will of God.
What is the basis on which God admits or prohibits someone entrance to the kingdom of heaven? Contextually, it appears to be their response to Jesus. Those who confess Jesus as the Christ, the Son of God are loosed, while those who do not are bound. Jesus wasn’t giving Peter the authority to arbitrarily allow some people into the kingdom of heaven and prohibit others, but rather the authority to pronounce as “admitted” those whom God has admitted based on their faith in Jesus, and pronounce as “barred” those whom God barred based on their unbelief.
Matthew 18:18
If your brother sins against you, go and tell him his fault, between you and him alone. If he listens to you, you have gained your brother. 16 But if he does not listen, take one or two others along with you, that every charge may be established by the evidence of two or three witnesses. 17 If he refuses to listen to them, tell it to the church. And if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector. 18 Truly, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven. 19 Again I say to you, if two of you agree on earth about anything they ask, it will be done for them by my Father in heaven. 20 For where two or three are gathered in my name, there am I among them. (Matthew 18:15-20)
While the context of Matthew 18:18 is very different than Matthew 16:19, the meaning of “binding” and “loosing” is essentially the same. In this passage, Jesus is talking about the procedure for dealing with an unrepentant brother. Such a brother was first to be confronted alone by the offended brother. If he does not repent, he is to be confronted again by the offended brother and two to three other brothers. If he still refuses to repent, the matter is to be brought before the church leadership for them to decide. If they determine the brother had truly sinned, and he still refuses to repent, he is to be excommunicated from the church.
It is at this point in the conversation that Jesus said, “Truly, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.” The context must define what “binding” and “loosing” refers to, and the context makes it clear that it doesn’t refer to weighing in on morally debatable practices or evil spirits (at least not evil angelic spirits). The “binding” refers to the church’s collective decision to excommunicate the unrepentant brother from the fellowship of the church, while “loosing” refers to their decision to forgive him so that he will continue to enjoy the fellowship of the church. Both decisions are based on how the sinning brother responds to their judgment. If they judge him to be guilty and yet he refused to repent, the church will “bind” him. If they judge him to be innocent, they will “loose” him.
The same perfect passive participle used in Matthew 16:19 appears in Matthew 18:18 as well, thus indicating that the binding and loosing of the church is only following the leading of Holy Spirit. They are excommunicating those whom the Father has already considered excommunicated, and reinstating those who the Father has already reinstated. The church is implementing the decision of heaven; heaven is not ratifying the decision of the church.
John 20:23
On the evening of that day, the first day of the week, the doors being locked where the disciples were for fear of the Jews, Jesus came and stood among them and said to them, “Peace be with you.” 20 When he had said this, he showed them his hands and his side. Then the disciples were glad when they saw the Lord. 21 Jesus said to them again, “Peace be with you. As the Father has sent me, even so I am sending you.” 22 And when he had said this, he breathed on them and said to them, “Receive the Holy Spirit. 23 If you forgive the sins of any, they are forgiven them; if you withhold forgiveness from any, it is withheld.” (John 20:19-23)
John 20:23 is similar in structure to the other passages we’ve explored, differing only in three respects:
- It speaks of “forgiving” and “not forgiving” instead of “binding and loosing”
- These are verbs rather than participles
- The words in question are in the indicative rather than the passive mood.
On the face of it, it seems that Jesus is giving His apostles the power to forgive sins. The act of forgiving sin, however, is a divine prerogative of which man has no part (Psalm 130:3-4; Mark 2:5-12). Jesus could not have meant that the apostles (or the church, by extension) can choose to forgive or not forgive based on their own will. Jesus was simply giving the church the authority to pronounce forgiven those whom God has already forgiven in heaven because of their faith and repentance, or to retain the sins of those whom God has not forgiven because of their unbelief and lack of repentance. While God is the one who forgives, the human proclamation of that forgiveness is a powerful testimony in the life of a new convert.
Conclusion
The context of these four passages precludes any notion that the church can make up rules or doctrines that are binding on believers, or that we can bind undesirable things and loose desirable things. Indeed, the initiative for binding and loosing begins with heaven, not earth. The binding and loosing Jesus had in mind concerns the church’s response to potential converts and unrepentant Christians.
Keep it in context….
Thinking to Believe 
December 7, 2016 at 7:25 pm
Concerning forgiveness:
Indeed human beings are capable of forgiving sins. In fact we are commanded by YHWH to do so. When Messiah gave His sermon on the Mount He said this,
Matthew 6
9 “Pray, then, in this way:
‘Our Father who is in heaven,
Hallowed be Your name.
10
‘Your kingdom come.
Your will be done,
On earth as it is in heaven.
11
‘Give us this day our daily bread.
12
‘And forgive us our debts, as we also have forgiven our debtors.
13
‘And do not lead us into temptation, but deliver us from evil. [For Yours is the kingdom and the power and the glory forever. Amen.’]
14 For if you forgive others for their transgressions, your heavenly Father will also forgive you.
15 But if you do not forgive others, then your Father will not forgive your transgressions.
Also in Luke 17 Yahshua says,
17:1 He said to His disciples, “It is inevitable that stumbling blocks come, but woe to him through whom they come!
2 It would be better for him if a millstone were hung around his neck and he were thrown into the sea, than that he would cause one of these little ones to stumble.
3 Be on your guard! If your brother sins, rebuke him; and if he repents, forgive him.
4 And if he sins against you seven times a day, and returns to you seven times, saying, ‘I repent,’ forgive him.”
A significant distinction needs to be drawn in this matter. While we can forgive sins against us because as God commands we are to love our neighbor as ourselves. It’s through love & mercy that forgiveness comes. What we cannot do is blot out sin. This is the Divine prerogative regarding sin. Remember the fig leaves. Remember Adam & Eve. They couldn’t cover and blot out the stains left upon their own souls by their transgression. Neither can the rest of the human race. Remission of sin requires Messiah, the spotless Lamb of God Who is without blemish to take away the sins of the world.
http://www.jesus-resurrection.info/blot-out.html
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December 7, 2016 at 10:56 pm
Frank and Leo, I had to delete some of your comments because they violate the commenting policy.
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December 7, 2016 at 11:47 pm
T.R.
I’m okay with that. But I will stop commenting on anything that Frank writes because it is always out of context and so responding to him puts me out of context immediately.
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December 8, 2016 at 8:52 am
“The “binding” refers to the church’s collective decision to excommunicate the unrepentant brother from the fellowship of the church, while “loosing” refers to their decision to forgive him so that he will continue to enjoy the fellowship of the church. Both decisions are based on how the sinning brother responds to their judgment. If they judge him to be guilty and yet he refused to repent, the church will “bind” him. If they judge him to be innocent, they will “loose” him.”
Jason, I agree with everything you wrote on this topic for the most part. My only question is on the passage above. I understand the concept of an unrepentant Christian as a Christian who is continuing in sinful behavior and in the context the church is trying to help him overcome this behavior. Keeping in mind that we all stumble in many ways and that none of us are living spotless lives in day to day practice, I have a few questions I would like your opinion on :
1) Do you believe the unrepentant Christian is forgiven by God and his salvation is secure despite his behavior ?
2) Does the binding and loosing refer to only fellowship with the church or does it have eternal implications ? (follow up to question 1).
3) Does unrepentant sin forfeit our eternal salvation ? Does repentance mean to cease from committing any type of sin or just some specific sins ? Or does it mean something else ?
4) Does the notion of God forgiving us only if we forgive others a new covenant concept ? If not, how do we interpret the context of the Lord’s prayer? As a follow up then, does our lack of forgiveness of someone forfeit our eternal salvation ?
Naz
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December 12, 2016 at 5:14 pm
The key to bear in mind remains: God does not change [Malachi 3:6a; Hebrews 13:8].
Forgiveness in The Old Testament by David Montgomery
Click to access Forgiveness_Paper_02.pdf
From the above paper:
This paper aims to set the issue of forgiveness in the Old Testament in the
context of wider biblical revelation looking at what is meant by God’s
forgiveness, to ask what, if anything, we can learn from that regarding
inter-personal forgiveness, and to assess the contribution the Old
Testament may make to a Christian understanding of this whole subject.
THE GOD WHO FORGIVES
From the very beginning of salvation history God has been active in
forgiveness. The promise of Genesis 3:15, the story of Noah (primarily a
story of salvation rather than judgement – see Genesis 6:13ff), the
subsequent covenant with Noah (Genesis 8:21-22), and the story of
Abraham (Genesis 12ff) are all early examples of God’s determination to
save and restore his people into fellowship with him. So right from the
start the Bible presents us with a picture of a God who is actively involved
with his creation, and who takes the initiative in trying to make provision
for the healing of humanity’s broken relationship. While this is perhaps a
familiar concept to those brought up within a Judaeo-Christian framework
it is not to be taken for granted, for it is radically different from the
portrayal of other deities in the comparative literature of the Ancient Near
East. Here is a God who is not distant, but who chooses to reveal himself;
here is a God who is not so inscrutable that his subjects cannot predict
when he will be angry and when he will show mercy, but who presents
himself as a covenant God of promise, who will always keep the door of
relationship open yet will not hesitate to allow his judgement on evil to fall
on those who flout his commands.
While other deities needed to be pacified by a series of offerings,
including at times human sacrifice (see 2 Kings 3:27), and extreme rituals
sometimes involving prostitution and self-mutilation (see Hosea 4:4; 1
Kings 18:28), the Old Testament God had nothing to do with such a
mechanical or morally ambiguous religion. He could not be ‘bought off’‚
purely because of the elaborate nature of the sacrifices, nor was his
righteous anger automatically averted because of a sacrificial process
(Amos 4:4; Psalm 51:16-17).
Rather, the sacrificial process was part of a wider relationship
encompassing the ethics, and even the whole culture, of the people of
God. Other things needed to be in place, externally and internally, in order
for sacrifices to be efficacious.
Yet, at the same time, the major difference between the God of the Old
Testament and the pagan deities is that Israel’s God could be known. This
was a God who spoke to and listened to his people, a God who was
intricately involved in the lives of the humanity he had created, and a God
who loved and cared for them and was in relationship with them.
Since, in order for this relationship to be maintained, provision needed to
be made for the problem of sin which spoiled the divine-human
relationship, we are soon introduced to the concept of a God who is able
to forgive. While other deities occasionally, according to their whim,
showed mercy, there is nothing in the other ancient literature comparable
to the comprehensive Old Testament understanding of a forgiving God: a
God who doesn’t just show mercy or overlook wrongdoing at certain
times, but who actually initiates a cosmic plan of forgiveness and
salvation.
FORGIVENESS IS ULTIMATELY FOUNDED ON THE CHARACTER OF GOD
Since Scriptural revelation is progressive the emphasis of Old Testament
teaching on forgiveness tells us something about the foundation on which
all forgiveness is based. The fact that forgiveness is seen as God’s
business prepares us for the fact that, however the doctrine of forgiveness
may be developed or fleshed out in later revelation, it is only because God
is a God who is willing to forgive that forgiveness between people is both
possible and desirable. The fact that Christians, particularly, are to be
characterised by forgiveness, is based on the fact that they know what it
is to be forgiven, something which would have been part of the
consciousness of God’s people as early as the days of Moses.
This rooting of forgiveness in the character of God aids definition and
prevents forgiveness being either ignored by those who do not see an
obligation to forgive, or cheapened by those who would glibly and
indiscriminately apply the term to a wide variety of emotional or
psychological responses.
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December 13, 2016 at 8:35 am
Frank, I appreciate you sharing the paper on the subject however I am left wondering what it really says other than forgiveness is rooted in the character of God. Something everybody already knows.
This is often the case in Christianity where we listen to a sermon or read a paper and never get the answers we are really looking for.
I addressed a number of pragmatic and straightforward questions on the topic that we need to deal with as Christians as it pertains to the new covenant. The answers to these questions will surely reveal how forgiving God is and if we truly understand the new covenant in Christ’s blood.
Naz
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December 13, 2016 at 12:10 pm
We can only see the essence of God’s world through such things as forgiveness when that invisible world is expressed or made manifest through the behavior of a person.
“The act of forgiving sin, however, is a divine prerogative of which man has no part (Psalm 130:3-4; Mark 2:5-12).”
But Jason this cannot be true. In the one instance; In Psalms 130:3-4, it recalls that if God was to keep records, nobody would stand a chance of forgiveness because doctrinal laws are put in place; say, in the justice system which always keeps records of wrongdoing and allows no forgiveness because in the Law there can be no forgiveness. Only records of wrong doings are kept, and the law does not allow for wrongdoings to be extinguished. Oh there are inconsequential rituals of blood sprinkling for the forgiveness of sins and water sprinkling of baptism for protection against supernatural caricatures but superstitious behavior was merely a useless pretense which leads me to your next reference, Mk 2:5-12 as it amply demonstrates.
Jesus said to the paraplegic, “Son, I forgive your sins.”
6-7 Some religion scholars sitting there started whispering among themselves, “He can’t talk that way! That’s blasphemy! God and only God can forgive sins.”
That was the way the religious scholars and leaders talked because everything they did and said and practiced was a scam and Jesus followed up rightly to them regarding forgiveness in the same way that he corrected them when they railed on him about picking corn on the Sabbath using the same phraseology “Son of Man” to square that circle. So in Mark 8-12
“Jesus knew right away what they were thinking, and said, “Why are you so skeptical? Which is simpler: to say to the paraplegic, ‘I forgive your sins,’ or say, ‘Get up, take your stretcher, and start walking’? Well, just so it’s clear that I’m the Son of Man and authorized to do either, or both . . . (he looked now at the paraplegic), “Get up. Pick up your stretcher and go home.”
You see, PEOPLE forgive sin; Jesus forgave the woman for committing adultery though her punishment from the religious leaders of stoning to death was what they and their idea of the law demanded for their was no forgiveness from man when you believe old school that it is a divine prerogative.
Forgiveness was made for man, not man for forgiveness therefore man is master of forgiveness, it is not a divine prerogative.
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December 13, 2016 at 12:14 pm
Isn’t binding and loosing about forgiveness and non forgiveness? Don’t throw out the baby with the wash.
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December 15, 2016 at 5:44 am
Psalm 25
8
Good and upright is the LORD;
Therefore He instructs sinners in the way.
9
He leads the humble in justice,
And He teaches the humble His way.
10
All the paths of the LORD are lovingkindness and truth
To those who keep His covenant and His testimonies.
11
For Your name’s sake, O LORD/YHWH,
Pardon my iniquity, for it is great.
Faith and Salvation [and the path to forgiveness]
from 119 Ministries
https://vimeo.com/195480280/78d0d01c67
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December 16, 2016 at 8:27 am
Hi Naz,
Here are my answers to your four questions (following the repetition of your questions):
1) Do you believe the unrepentant Christian is forgiven by God and his salvation is secure despite his behavior? — I’m not sure. All of us have committed sins intentionally, and there is always a period of time between the committing of that sin and our repentance for that sin. I don’t think that if I died in that 20 minute or 3 day interim that I would be lost. And yet, it seems to me that when the number of sins mount up and the number of days of unrepentance climbs higher, one is in grave spiritual danger. This is particularly the case when one’s sin has been exposed and they refuse to repent over it.
2) Does the binding and loosing refer to only fellowship with the church or does it have eternal implications ? (follow up to question 1). – Both. One is excommunicated from the church both locally and universally. Remember, the church’s pronouncement is not the initiation of the forgiveness or excommunication, but the pronouncement of what has already been done in heaven.
3) Does unrepentant sin forfeit our eternal salvation ? Does repentance mean to cease from committing any type of sin or just some specific sins ? Or does it mean something else ? – I don’t think there is a 1:1 correspondence between every sin and repentance. There are things I may do that I don’t even realize are wrong, or things I do that I realize are wrong but later forget to repent over. I don’t think we will go to hell for that. Justification is a standing. I think it’s more about a repentant heart overall. No, repentance does not mean we cease from all sins. It means we turn our back on sin and pursue holiness. It also means that when we fail at that, we confess our wrong and try again.
4) Does the notion of God forgiving us only if we forgive others a new covenant concept ? If not, how do we interpret the context of the Lord’s prayer? As a follow up then, does our lack of forgiveness of someone forfeit our eternal salvation ? – Good question. I’m not sure. I don’t recall that teaching in the OT. As for God’s forgiveness being contingent on our forgiveness of others, the NT teaches that pretty clearly. What’s not clear is how this is to be applied. Taken on face value, it seems to present a works-based salvation which is problematic. I haven’t undertaken a study of those passages to see how they ought to be interpreted.
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December 18, 2016 at 2:42 pm
Sermon: The Covenants, Grace, And Law (Part 18)
Does a Specific Verse Nullify a Law? (B)
John W. Ritenbaugh
22-Jul-95
http://www.cgg.org/index.cfm/fuseaction/Audio.details/ID/322/Covenants-Grace-Law-Part-18.htm#top
From the above message:
God intends that we live by every word of God. This necessitates, then, that we understand that His instruction—His law, as it is called in the Bible—is scattered throughout the entire Bible [Isaiah 28:9-10]. It is not neatly contained in one section. So do not be mislead that, just because people call the first five books of the Bible “the law of God,” that is all there is to it. It is everywhere throughout the Bible!
In fact, we have evidence, for instance, from Romans 15:4 and from I Corinthians 10:11, that the Old Testament was purposely written with the New Testament—New Covenant—church in mind. Therefore, the law—Genesis through Deuteronomy—was written with us in mind. It was not just written for the ancient Israelites who made the Old Covenant with God. It was written with us in mind.
Then we got to the second point, which is “Is there a scripture that definitely states that such-and-such no longer needs to be done?” The point here is to look for a statement that is specific. I began this point by giving an illustration showing that the Bible is an unfolding revelation. Sometimes it introduces new concepts, but mostly it is building upon and incorporating what has been previously given—not doing away with former things.
There is a general progression from the letter of the law application to its magnification into its spiritual intent. In other words, as we move time-wise towards us here in the present—from the beginning, let us say, towards Jesus Christ and then beyond—a given law’s application becomes broader and yet more specific, more specifically or sharply defined, in its intent. And we always need to understand that the intent is always love towards God or love towards fellow man.
I took this approach to show us that the Bible is a continuing revelation as another caution to human nature’s proclivity to search for and to concentrate on what we do not have to do—rather than what we should do. But there are some things, which under the New Covenant, we are no longer physically required to do. Today we are going to continue pursuing this point.
Even though there were animal sacrifices used in the worship of God from as early as Cain and Abel, when God made the covenant with Israel only one sacrifice was required. That is shown in Exodus 23:18. It is the Passover sacrifice, which God calls there “My sacrifice.” He further confirms, in Jeremiah 7, that the sacrificial system was something that was added later. Sacrifices were not added, but the sacrificial system was added. They were sacrificing before the Old Covenant was made.
Jeremiah 7:22 For I spoke not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt offerings or sacrifices.
How much clearer can you get? He nails it down time-wise—”when you were brought out of Egypt.” So that is just prior to the making of the [Old] Covenant. And He is undoubtedly referring to the Covenant. So God did not speak to them nor command them about making burnt offerings and sacrifices.
Jeremiah 7:23-24 But this thing commanded I them, saying, “Obey My voice, and I will be your God, and you shall be My people: and walk you in all the ways that I have commanded you, that it may be well unto you. But they hearkened not, nor inclined their ear, but walked in the counsels and in the imagination of their evil heart, and went backward, and not forward.
He said, “Obey My voice.” If we take that in an extreme literalness, His voice would only include the Ten Commandments because He literally spoke them in the hearing of all of Israel. But it undoubtedly includes what He spoke privately to Moses, and thus what is contained within the terms that are given between Exodus 20 and Exodus 23.
Now, with that in mind, let us go back to the New Testament.
Hebrews 9:8-10 The Holy Spirit this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing: which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience; which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.
These three verses are very instructive in regard to this subject: Is there a definite law, or statement, that such-and-such no longer is required? The subject involves food and drink offerings and different washings imposed until the time of reformation. What God is saying there is that, in His mind’s eye, whenever He gave them the meat and drink offerings and so forth, there was a grandfather clause.
Do you know what a grandfather clause is? That is a term that is used in the media today. Usually you will see it written when they are talking about a law that is the process of being legislated. A grandfather clause is something that is attached to the law, which causes it to expire—either under certain conditions, or at a certain time.
This verse says that these things that are the subject of chapter 9 were imposed until the time of reformation. That is, they had a grandfather clause that is given there. And so this statement, then, gives the sense of requirements legally forced on the Israelites but only to last for a certain period of time.
This is not too much different in concept than what we have today with a convicted person. Now, notice the term “convicted person” because we found out there, did we not, in Jeremiah 7 that when these people made the covenant with God, He did not speak about sacrifices. He only said, “Obey My voice.” But because they transgressed, something was added. Something was imposed on them. It was as though this was a penalty because they transgressed God’s voice. But it was only to last for a certain period of time.
This is not too much different than the concept that we have today when a convicted person is required to check in with a parole officer for a given number of years. Or, they are to perform a number of hours of community service. Or, a person convicted of DUI, being required to attend a driving school and to be restricted in his driving for a certain period of time. (Something along that line.)
So this was imposed upon them, and it was to last for a certain period of time. Considering that, we are going to add two more things to this. Actually, [it is] two parts of one thing. What we are going to add to this is the context. First of all, [we have] the immediate context of chapter 9. The overall theme actually has within its writing the Day of Atonement.
You will notice that from the very beginning he talks about a worldly sanctuary, a tabernacle. He then talks about the things that were inside the tabernacle—the candlestick, the table, the shewbread, the sanctuary, the second veil, the holiest of all, the golden censer, and the mercy seat.
Hebrews 8:11-12 But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; neither by the blood of goats and calves, but by His own blood He entered in [He is talking about entering into the holiest of all.] once into the holy place, having obtained eternal redemption for us.
The theme of the Day of Atonement is reconciliation—becoming at one with God through the forgiveness of sin. That is how we become at one with God. That starts the process off. And so each year, on the Day of Atonement, their sins were symbolically transferred to the tabernacle by having the blood sprinkled on it. The blood contained (symbolically again) their sins. The blood was sprinkled on the mercy seat; and their sins, then, were symbolically transferred to the mercy seat. And they were forgiven. That is the picture that is behind this.
So he says that the tabernacle, and all of its furniture, and all of its ceremonies, and the rituals used to accomplish atonement (at-one-ment with God) were types. They were symbols which stood in place, with good purpose; but only until they were replaced with a more effective reality when it was in place. But Christ went in with His own blood.
Now, we are going to put this into a bigger context; and that is the whole book of Hebrews. The overall theme of the book of Hebrews can be described by such words as better, superior, greater. I will show you how this is shown within the book. Chapter 1 begins by telling us that Christ is greater than angels. Chapter 2 shows us that the goal that has been given to us in the gospel of the Kingdom of God is so far superior to anything that man has ever been offered before that there is no comparison.
In chapter 3, it tells us that Christ is far greater than Moses. Beginning in chapter 4, the comparison is made with Aaron. It goes on into chapter 5, but chapter 4 provides an introduction to that; and that Christ is greater than Aaron. In chapter 7, we find a comparison with the Melchizedek priesthood and the Levitical priesthood. The Melchizedek priesthood is greater, superior, better than.
In chapter 8, the covenant is introduced. The New Covenant is superior to the Old Covenant. The theme continues right on into chapters 9 and 10, because those chapters are about the superiority of the sacrifice of Christ to the things of the Old Covenant—the tabernacle, its furniture, and all of its ceremonial systems. But they were only imposed for a time, until something better was provided by God.
It is clear then that God’s intent with the sacrificial system was that it only be temporarily imposed. Is that clear? This applies to the second point: Are there verses, or a verse, that definitely and clearly says that something is being set aside?
Hebrews 10:1-4 For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices [That makes it very clear what law he is talking about.] which they offered year by year continually make the comers thereunto perfect. [So then Paul argues…] For then would they not have ceased to be offered? Because that the worshippers once purged should have had no more conscience of sins. But in those sacrifices there is a remembrance again made of sins every year. For it is not possible that the blood of bulls and of goats should take away sins.
Hebrews 10:18 Now where remission of these [sin] is, there is no more offering for sin.
That is, it is not required to be made any more. What we have here is the announcement of a sacrifice of better, spiritual, and eternal effectiveness which replaces the old—the one that was temporary and inferior. Christ’s sacrifice is so effective, Paul says, that it only had to be done one time. Do you see the comparison that he is making? How much more superior, how much better, how much greater? It continues right on through. This theme begins in Hebrews 1:1 and it does not end until Hebrews 10:18. By that time, Paul’s argument regarding the superiority of the things that have been provided for us is over. So we have an announcement here of the superiority of the sacrifice of Jesus Christ.
The old [sacrificial system] did play a part. It foreshadowed Christ’s sacrifice, and it reminded of sin; but it did not define sin (unless the offerings themselves were broken). In that case, then, they defined sin in that the people who did it failed to live up to what that law required. There is a dramatic case where that occurred. Remember that Aaron’s sons were struck down by lightning when they did not do the offering properly.
The old sacrificial system that foreshadowed Christ’s sacrifice reminded of sin, but it did not define sin. These temporary laws did not pertain to idolatry, murder, stealing, Sabbath breaking, coveting, lying, or dishonoring parents. They are now very clearly set aside, because sin is effectively dealt with by Jesus Christ’s sacrifice.
Hebrews 9:22 And according to the law almost all things are by the law [again, he means here the law that appears in the first five books] purged with blood [meaning cleansed or purified], and without shedding of blood is no remission.
With that as a foundation—the theme being the purification by blood, [let us go to] the book of Ephesians, in the marriage chapter.
Ephesians 5:25-27 Husbands, love your wives, even as Christ also loved the church, and gave Himself for it: that He might sanctify and cleanse it with the washing of water by the word, that He might present it to Himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.
We can find in places where we are cleansed by the blood of the Lamb. Back in I John, it very clearly says that. But this is cleansing in a different aspect, a different place. “Almost all things are purged by blood.” Almost all! Not everything is. There are some things that must be purged in another way.
This verse tells us that we are cleansed by the washing of water by the Word. There are things that will be cleansed—things in us, things in our mind, things that have to do with conduct, things that have to do with character, things that have to do with attitude—that are going to be cleansed by water. The word “water” here is symbolic, and it is referring to the Word of God. It is referring to the Holy Spirit.
Can you recall the long discourse that Christ had, that is applied at Passover time, about eating His flesh and drinking His blood? Towards the end of that, He said to that group of people to whom He was speaking:
John 6:63 The words that I speak unto you, they are spirit, and they are life.
Well, you have on your lap, and you are looking at, the Word of God. And Jesus says there is power there. There is power to cleanse—cleanse a person’s mind, because we can only think by what goes into the mind; and what goes into the mind are concepts that are contained in words. Words are merely symbols of concepts that we deal with, with which we think by. We turn those concepts into action, into conduct; and that becomes part of our character, part of our attitude.
Now, in other places in the Bible, the Holy Spirit is compared to water and to oil. Both of these have revitalizing, nourishing, cleansing, purifying, and sanitizing properties to them. Everybody knows this. We are very familiar with how we use water to cleanse things. We do not use oil so much to cleanse things; but, again, remember the parable about the Samaritan who cleansed the man’s wounds with oil. There is a mollifying affect there.
So, we are washed by the water of the Word of God in conjunction with a new nature that is given to us by God. This begins to get into an area that helps us to understand why studying the Word of God is so important. We need those words in us so that we can think according to those words. And, if we believe those words, they will begin to purify and cleanse the way we think.
John 14:26 But the Comforter, which is the Holy Spirit, whom the Father will send in My name, it [He] shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.
For those of us who have made the New Covenant with God, it is the Holy Spirit that teaches and brings to remembrance—not the ceremonial law! Remember that we just read in Hebrews how the sacrifices were a reminder of sin. Today the Holy Spirit is the reminder, triggering thoughts in our minds [John 16:8-11]. Because God has made the Holy Spirit available, the various washings that are emblematic of the Holy Spirit are also set aside. Here we have clear statements that the imposition of those ceremonial regulations has been lifted….
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December 18, 2016 at 3:09 pm
Some people never know what they are talking about but just can’t bring themselves to be still and know me, not because I am God but because God I Am. The fool will never see the difference between the two.
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December 18, 2016 at 6:22 pm
Hebrews 10:18 Now where remission of these [sin] is, there is no more offering for sin.
That is, it is not required to be made any more. What we have here is the announcement of a sacrifice of better, spiritual, and eternal effectiveness which replaces the old—the one that was temporary and inferior. Christ’s sacrifice is so effective, Paul says, that it only had to be done one time. Do you see the comparison that he is making? How much more superior, how much better, how much greater? It continues right on through. This theme begins in Hebrews 1:1 and it does not end until Hebrews 10:18. By that time, Paul’s argument regarding the superiority of the things that have been provided for us is over. So we have an announcement here of the superiority of the sacrifice of Jesus Christ.
Philosophical Objections to the Atonement (William Lane Craig)
Acts17Apologetics
Published on Dec 17, 2016
http://www.reasonablefaith.org
The earliest Christian creed, which can be traced back to the original disciples of Jesus, began with the claim that “Christ died for our sins according to the Scriptures” (1 Corinthians 15:3). Hence, from a Christian perspective, the doctrine of atonement is not in dispute. Nevertheless, Christians may struggle to understand how Jesus’ death on the cross somehow reconciles us with God [provides forgiveness and remission of sin (Luke 1:77; 24:47)], and critics often raise objections to the Christian view. In the following lecture, William Lane Craig responds to philosophical objections to the atonement.
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December 19, 2016 at 5:36 pm
Jason, thank you for your honest answers. I’ve copied and pasted your answers for reference. I can’t possibly go through all the scriptural references as this would take hours. For now, I will state my response and ask you to search the scriptures for yourself to see if what I say is the truth. In the end, it really comes down to the context by which we read the scriptures.
1) Do you believe the unrepentant Christian is forgiven by God and his
salvation is secure despite his behavior?
Jason : I’m not sure. All of us have committed sins intentionally, and there is always a period of time between the committing of that sin and our repentance for that sin. I don’t think that if I died in that 20 minute or 3 day interim that I would be lost. And yet, it seems to me that when the number of sins mount up and the number of days of unrepentance climbs higher, one is in grave spiritual danger. This is particularly the case when one’s sin has been exposed and they refuse to repent over it.
Naz : It seems that your argument is based on the number of sins and the duration in which we continue in these sins. I agree that nothing good comes from sin and that we will suffer the consequences of sin. When you sin, the best thing to do is STOP. But the question is, for how many sins did Jesus die for and did it work ? Did Jesus die for future sins also that we did not commit yet ? Is God surprised when we commit a sin ? Jesus died for ALL of our sins once and for all by His once and for all sacrifice (See Hebrews). How can Jesus die for all of our sins unless we commit a sin ? This is double-talk. Not coming from you, but from what we’ve been taught all our life. It makes no sense. He either died for all of our sins for all time or He didn’t ! How powerful is the blood of Jesus ? If our sins are taken away as far as the East is from the West how can they come back on us ? If God said He will not remember our sins no more, is He going to lie and start remembering ? Surely not….
The next big question, is new covenant forgiveness based on our ability to stop sinning ? The answer is a big NO. Forgiveness is by the blood of Christ and nothing else. Without the shedding of blood their is no remission. When we acknowledge our sinfulness as unbelievers and turn (repent) towards God by faith in Christ, we will receive forgiveness of sins once and for all. Our behavior change is a fruit of the Spirit thing and not a salvation issue. We get saved so we can behave. We don’t behave so we can get saved. That’s a works righteousness mentality. At this point you might say, what about Acts 2:38 ? Before verse 38 Peter spent many verses explaining to the Jews who Jesus was. The Jews were encouraged to repent from their unbelief and believe in their Messiah. There is a place for repentance but it must be in the right context. Jesus said, “Repent and believe the gospel” (Mark).
When it comes to how we receive forgiveness, I think a lot of the confusion comes from 1John 1:9. This verse is treated like a “bar of soap” by many Christians. In the proper context, this verse is speaking to Agnostics who did not even believe sin existed and who thought they did not commit sin. John urges these Agnostics to acknowledge the truth by confessing their sins to God in order to receive forgiveness of sins. It was the acknowledgement and belief in the truth that would bring forgiveness of sins to these sin-denying Agnostics. This verse is not addressed to us, we already have permanent forgiveness of sins when we were born again. When we sin, we do not need to confess our sins to God because they are already forgiven. This does not mean we should not feel remorse and talk to our Father about it. But we need to know the truth that our forgiveness has already been dealt with at the cross. We cannot break our fellowship with God because the one and only thing that could separate us from God, sin, was taken away permanently. Therefore, we can never be in grave danger of losing our fellowship with the Father. We are sealed until the day of redemption.
Lastly, the standard to get to heaven is perfection. “Be perfect as my Father in Heaven is perfect.” How can we achieve this on our own merits ? It’s impossible ! I have more to say about the sermon on the mount but not now.
Jason, we need be “sure” that we know that we have salvation and also be able to tell others that as well. We can know and be sure, but not by our feelings and definitely not by our personal record keeping. The only way we can be sure of our salvation is by the truth. The truth will always set you free.
1Jn 5:13 These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life…..
I will stop there for now and visit the other questions at another time.
Naz
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December 19, 2016 at 9:06 pm
Naz,
You’re absolutely right in the distinction you draw. “Lastly, the standard to get to heaven is perfection. “Be perfect as my Father in Heaven is perfect.” How can we achieve this on our own merits ? It’s impossible !” Surely, we will not enter the Kingdom of God unless we meet God’s perfect standard of righteousness. And the only way to obtain that standard is to be declared righteous by grace through faith/trust in the Son of God, Messiah Himself, Jesus/Yahshua. For as Jesus says, “with God all things are possible” [Mark 10:26-27]. It’s by Christ’s atoning sacrifice in our behalf that our sins are cleansed and we become legally eligible to be pardoned for them and walk with Him in God’s Kingdom [1 John 1:5-10; Matthew 26:28]. We must receive Messiah’s righteousness to receive everlasting life [John 3:31-36].
Additionally, for true believers the Holy Spirit sanctifies us so that at our resurrection we shall be transformed/glorified, received into heaven for the inheritance that awaits us [Revelation 22:12-14] and brought into unity with God that Messiah’s prayer will be answered [John 17:17-26].
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December 20, 2016 at 5:29 am
Frank, Amen to that.
As for the Holy Spirit, I did not mention that but I should have and you did well to add it. Salvation is more than just forgiveness of sins but Christ dwelling (taking permanent residence) in those who believe. It is a “package deal”, if you are in Christ you have forgiveness of sins or another way to put it, if your sins are forgiven you are in Christ because the Holy Spirit abides (lives) in those who believe (those that have been born again).
Naz
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December 20, 2016 at 5:20 pm
Knowing “….. the standard to get to heaven …….” and promoting a message based on lies, gossips and false stories is no way to practice what you preach because knowledge is not the criterion but s/he who by practice grows up in the way of discernment of good and evil, right and wrong and choose to live by the correct modus operandi. And some though they talk a good gayme are not there yet.
Which is the context of Jesus message: A tree by its fruits….”….Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only he who does the will of My Father in heaven. Many will say to Me on that day, ‘Lord, Lord, did we not prophesy and preach in Your name, and in Your name claim the righteousness of your message’ Then I will tell them plainly, ‘I never knew you; depart from Me, you workers of lawlessness.’…
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December 20, 2016 at 6:35 pm
Yes Leo, look at these people that say Lord Lord, look what “I” did, look at “my” good works, look at “my” achievements, look at “my” good deeds, look at “my” knowledge and wisdom, look at how “I” defended the truth. Look, look look …..
What is the “will of the Father in heaven” ?
Do you know ?
Merry Christmas.
Naz
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December 20, 2016 at 8:13 pm
Hello Naz:
Thank you for your question and the opportunity to express:
The will of the father in heaven and that is to tell you:
Love and Peace to the one in whose hands this letter now rests.
Merry Christmas Naz and
May your Spirit to be Joyous and Full in this and every season forward.
L.
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December 21, 2016 at 6:51 am
Thank you Leo for those kind wishes.
I hope you have a restful and peaceful Christmas holiday.
Gal 1:3 Grace to you and peace from God our Father and the Lord Jesus Christ,
Gal 1:4 who gave himself for our sins to deliver us from the present evil age, according to the will of our God and Father,
Gal 1:5 to whom be the glory forever and ever. Amen.
Naz
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