2. How should we not view the Bible, and so what questions would be appropriate when we read a portion of the Scriptures?

² Often the context or material surrounding a verse we may read will help us to understand and apply it in the proper way. We want to remember that the Bible is not a collection of disjointed, unrelated verses, gathered together at random, and appropriate for use under any circumstances to prove a point that we may feel to be correct. Rather, we must get the whole picture when we read the Word of God. We want to ask who is speaking, to whom, on what matter and if the text relates to a specific topic only. This is important if we are to ‘handle the word of the truth aright.’

SOME EXAMPLES

3. What background information aids one properly to understand 2 Timothy 2:15?

³ To illustrate, let us consider the words of Paul to Timothy at 2 Timothy 2:15. There he says: “Do your utmost to present yourself approved to God, a workman with nothing to be ashamed of, handling the word of the truth aright.” These words were written to a person well grounded in God’s truth and to one doing the will of God. We know this because of what Paul wrote to Timothy earlier, as recorded in the beginning of this letter. To Timothy, Paul said: “For I recollect the faith which is in you without any hypocrisy, and which dwelt first in your grandmother Lois and your mother Eunice, but which I am confident is also in you.” (2 Tim. 1:1, 2, 5) In his words recorded at 2 Timothy 2:15, Paul was telling Timothy how to give instructions to Christians, those who were a part of God’s congregation. Though it is true that a Christian should use the word of truth correctly when speaking with unbelievers, Paul was not in this case telling Timothy how to convert unbelievers to Christianity. This is evident by what Paul said to him concerning his teaching: “Just as I encouraged you to stay in Ephesus when I was about to go my way into Macedonia, so I do now, that you might command certain ones not to teach different doctrine.” Here it is evident that some within the Christian congregation were teaching different doctrines, were not “handling the word of the truth aright.” Paul also counseled Timothy: “The things that you heard from me with the support of many witnesses, these things commit to faithful men, who, in turn, will be adequately qualified to teach others.” (1 Tim. 1:3; 4:16; 2 Tim. 2:2) Again, the mention of committing the important information to faithful men who could also teach others in a qualified way gives further evidence that Timothy was dealing with those within the Christian congregation. He was to use the truth to benefit and guide his brothers.

AVOID DISTORTING SCRIPTURES TO PROVE A POINT

4. (a) Show to what extent the clergy of Christendom go in misapplying Matthew 10:28. (b) What is the real truth of this scripture as it pertains to the soul of man?

⁴ It is imperative that we avoid willfully misapplying a text to prove our point. The clergy of Christendom are often guilty of this very thing. Take, for example, Matthew 10:28. We read there: “And do not become fearful of those who kill the body but cannot kill the soul; but rather be in fear of him that can destroy both soul and body in Gehenna.” Clergymen will point to the first part of Jesus’ words to prove that the soul is immortal and cannot die. Is that what Jesus really said? It may seem like it, if you stop reading in the middle of the verse. But if you read the rest of the verse you see that Jesus plainly debunked the immortal soul doctrine when he said that one should fear him who could destroy both soul and body in Gehenna. By “handling the word of the truth aright” the true sense or meaning comes to the fore.

5. (a) How do some interpret 1 Peter 4:6? (b) What is the true meaning of the verse, and what additional Scriptural proof can you site?

⁵ Closely related to the immortal soul doctrine is the belief by some that it is the spirit of a man that lives on and is personally identified with the man. First Peter 4:6 is cited to support this view. There we read: “In fact, for this purpose the good news was declared also to the dead, that they might be judged as to the flesh from the standpoint of men but might live as to the spirit from the standpoint of God.” Believers in the idea that the spirit as an intelligent being survives the death of the body contend that Peter here gave evidence of this when he mentioned the good news as being declared to the dead. Is this so? In order to ‘handle God’s word aright,’ we must let it speak for itself. Was Peter there referring to persons who were physically dead? Since the physically dead are “conscious of nothing at all” (Eccl. 9:5), these dead mentioned by Peter are the same as those Jesus spoke of when he said: “Let the dead bury their dead,” and those referred to by the apostle Paul when he wrote: “It is you God made alive though you were dead in your trespasses and sins.” Anyone living who is dead in the sight of Jehovah can come to life in a spiritual sense by hearing the word of God, repenting and following the Lord Jesus. The hope for the literal dead is the resurrection and the opportunity then to hear the good news and to be judged.​—Matt. 8:22; Eph. 2:1.

6. (a) What explanation of Isaiah 14:12-16 has been given? (b) What is the Scriptural explanation? (c) Thus who is the Lucifer of Isaiah 14:12-16, and whose attitude does he reflect?

⁶ Jehovah’s people, too, need to be cautious in the applying of scriptures so that they correctly present God’s Word in their preaching and teaching activity. As an example, take the statement that is sometimes made that one of the names given to Satan the Devil is Lucifer. Reference may be made by some to Isaiah 14:12-16. According to the Authorized Version (King James), verse twelve says: “How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations!” The word “Lucifer” is a translation of the Hebrew word heh·lelʹ, “shining one.” Heh·lelʹ, as here used, is not a personal name or a title, but, rather, a term describing the brilliant position taken by Babylon’s dynasty of kings in the line of Nebuchadnezzar. It would not be correct to say that Satan the Devil is the one here called Lucifer as though it were one of his names. The expression here refers primarily to the king of Babylon, for, according to verse four, this is a “proverbial saying against the king of Babylon.” Also, Isa 14 verses fifteen and sixteen of this chapter fourteen say that this “shining one” (Lucifer) is to be brought down to Sheol, which is mankind’s common grave, not an abiding place for Satan the Devil. Furthermore, the fact is that those seeing this “shining one” brought into this condition say: “Is this the man that was agitating the earth, that was making kingdoms rock?” Satan is not a man but an invisible spirit creature. Thus, while the king of Babylon reflected the attitude of his father, the Devil, still the word Lucifer was not a name given to Satan the Devil. By “handling the word of the truth aright” we are prepared to speak the clear sayings of God as we have them on the printed pages of the Bible.

7. (a) Why is no injustice done to the Bible by the use of properly selected texts to prove particular points, and whose example do we have in doing so? (b) Show how the apostle Paul might have proved by references to the Hebrew Scriptures that Christ was to suffer and to rise from the dead?

⁷ However, there is no injustice done to the Word of God when his servants use properly selected texts from various parts of the Bible to prove doctrinal points. While it is true that opposers of God’s Word at times charge that the Witnesses deviously use scattered texts in the Bible to prove their points, we well know from a study of the Bible that Jesus and his apostles used selected texts to prove certain basic truths. For example, Jesus, when being tempted in the wilderness at the end of his forty days of fasting, referred to various passages of God’s Word to rebut the arguments of the Devil. (Matt. 4:3-10; Deut. 8:3; 6:13, 16; 5:9) The apostle Paul also employed this technique with the Jews when teaching in the synagogue. The account in Acts 17:2, 3 says: “So according to Paul’s custom he went inside to them, and for three sabbaths he reasoned with them from the Scriptures, explaining and proving by references that it was necessary for the Christ to suffer and to rise from the dead, and saying: ‘This is the Christ, this Jesus whom I am publishing to you.’”​—See Psalm 22:7, 8; Isaiah 50:6; 53:3-5; Psalm 16:8-10.

MEANING OF TEXTS OFTEN HIDDEN IN CONTEXT

8. (a) Why is misapplication of the Scriptures to be avoided? (b) Show what the real meaning of Proverbs 10:7 is, and why. (c) What scriptures would it be wise to use in discussing who is not entitled to a resurrection?

⁸ For texts to be deliberately misapplied, though, is to do gross injustice to the Scriptures. We do not want to be guilty of such misapplication even in more or less minor matters. As an illustration, in speaking with someone about the resurrection we might say that the Bible definitely proves that the wicked are not going to be resurrected. We may then read to them this Bible verse: “The remembrance of the righteous one is due for a blessing, but the very name of the wicked ones will rot.” (Prov. 10:7) Now, it is true that those whom Jehovah considers grossly wicked, not covered by the ransom sacrifice of Christ Jesus, will not have a resurrection. However, Proverbs 10:7 does not prove this determination by Jehovah. Why not? When reading the context of this chapter in Proverbs, it is noted that a series of contrasts is outlined: a wise son and a stupid son, a hardworking person and one slack of hand, a son with insight and a son acting shamefully. But the resurrection and Gehenna are not there being discussed. So it would not be appropriate to say this scripture deals with that matter. Rather, the point to be made is that the name or reputation of wicked ones is not a pleasant memory, but sickening, putrid. To prove that some will not be resurrected, it would be better to refer to Scripture texts on Gehenna, the second death.​—Matt. 23:33; Rev. 21:8; see also Matthew 25:46.

9. Why does insistence on considering the context of a scripture not hinder one in explaining the truth?

⁹ This making sure of matters by reading and getting the sense of the context in no way hinders one in explaining the truth. To the contrary, it strengthens one’s argument based on the Bible, because it becomes readily evident to the one being instructed that what is being taught is really what the Bible says. The Bible is the inspired Word of Almighty God, and to get his mind on matters, with the assistance of the holy spirit, is to benefit from the wisdom of the Creator as set out in his written Word. Jehovah had something in mind in placing a text in the Bible. He knows precisely what we need and so he provides that which assists us and aids us to grow spiritually in discernment and in the accurate knowledge of him.

10, 11. (a) What meaning might one easily ascribe to 1 John 4:18? (b) What does the context establish as to the true meaning? (c) How does this agree with Psalm 139?

¹⁰ Our relationship with Jehovah should be as his children. As such, how much do we truly appreciate his love and care for us? Do we ‘handle his word aright’ in regard to what it says about our personal prayers to him and do we understand what his Word tells us concerning how he wants us to feel toward him? Many have read the words of 1 John 4:18 concerning perfect love and have made the wrong application of those words. The Bible there says: “There is no fear in love, but perfect love throws fear outside, because fear exercises a restraint. Indeed, he that is under fear has not been made perfect in love.” At first glance some have concluded that they will just never be able to be perfect in love, because fear causes them to walk around or to run from danger whenever possible. But is that the kind of fear the apostle is here talking about?

¹¹ A reading of the context of 1 John 4:18 will help us to see the special meaning of this verse of Scripture. The previous verse shows that the discussion by John is a continuation of the discussion on having “freeness of speech.” He is not here speaking about freeness of speech in preaching the Kingdom good news. Rather, he speaks of freeness of speech as regards one’s speech toward God. This is shown in the third chapter of First John, 3 verses 19-21. So the person in whom God’s love reaches its full expression feels free to come to his heavenly Father in full confidence. His imperfection and sinful condition do not deter him from coming to Jehovah to ask for help in doing the will of Jehovah. As a child can come to a loving father in full confidence that his father will understand him and help him, even when he has made a mistake, so should one feel about one’s heavenly Father, Jehovah. One should feel free to approach him with any problem one may have, to ask for assistance in doing the will of one’s Father. One should have no morbid fear of the heavenly Father, that Jehovah will exact absolute justice from an imperfect, sinful creature, that he will condemn one outright for one’s sinful condition of mind and heart. This is not to say that one should revel in doing wrong and then go to the heavenly Father to seek forgiveness, thus taking advantage of Jehovah’s mercy. But it does mean that one need not fear to go to one’s heavenly Father to seek to straighten out that which is crooked, to correct one’s imperfect thoughts or actions, knowing that Jehovah knows all there is to know about one.​—Ps. 139:1-3, 15-18, 23, 24.

12. How does a proper understanding of 1 John 4:18 benefit us individually?

¹² Having this correct understanding of 1 John 4:18, one comes to realize the excelling value of one’s spiritual relationship with Jehovah one’s Creator. One speaks from one’s heart to Jehovah and asks direction upon one’s life, that it might be pleasing to Jehovah. Thus our being “made perfect in love” means that love of God in us is not in any way undeveloped, but, rather, because of this perfect love we are moved continuously to do his will wholeheartedly with full confidence in our heavenly Creator and Father. This, in turn, gives us great freeness in our approach to God through prayer.​—Eph. 3:12; Heb. 4:16; 1 John 5:14.

HANDLING PROPHETIC SCRIPTURE ARIGHT

13. (a) What is it important to bear in mind about many Hebrew Scripture prophecies, and how is this shown in connection with the prophecy at Isaiah 35:1, 7? (b) Of what are prophecy fulfillments on Jehovah’s people of ancient times a sure guarantee?

¹³ As we study God’s Word and become more and more conversant with its message of beauty and its meaning in our lives, we well realize that to understand it in the way Jehovah has purposed is enriching and rewarding. How often we have quoted from the Hebrew Scripture prophecies regarding the blessings in store for mankind in God’s righteous new order, and rightly so! But often we may have failed to see that many of the prophecies have already undergone a fulfillment on a miniature scale with ancient Israel. Take, for example, the words of Isaiah 35:1, 7, where we read: “The wilderness and the waterless region will exult, and the desert plain will be joyful and blossom as the saffron. And the heat-parched ground will have become as a reedy pool, and the thirsty ground as springs of water. In the abiding place of jackals, a resting-place for them, there will be green grass with reeds and papyrus plants.” The context of this scripture shows plainly that it applied to the returning Jewish exiles in the days of Governor Zerubbabel. Isa 35 Verse 10 says that “the very ones redeemed by Jehovah will return and certainly come to Zion.” It was his purpose to make that land a miniature paradise for them, and this would require that he make the wilderness and waterless region, as well as the desert plain, to become as reedy pools and springs of water. By proper application of these sayings of God, we well realize that his performing of miracles in behalf of his chosen people of ancient time is a guarantee of a much greater further fulfillment of such promises under the rule of his Son, the Lord Jesus Christ. It is readily apparent that Jehovah will indeed pour out a blessing on this earth under the Kingdom rule of Christ Jesus, making not only the desert “blossom as the saffron,” but opening blind eyes and deaf ears and restoring health to the lame, even as this prophecy says.​—Isa. 35:5, 6.

14. Why should all true Christians want to handle God’s Word of truth aright?

¹⁴ Without question we can say that the “word of God is alive and exerts power.” (Heb. 4:12) God is alive. He speaks to mankind through the pages of his living Bible, thereby giving power to his servants and understanding of deep truths concerning himself and his purpose for mankind. Every Christian witness of Jehovah God should want to handle that word aright, to be able to use it effectively in teaching others and in cutting down false religious teachings that have darkened the minds and hearts of untold millions held captive to Babylon the Great, the world empire of false religion. Says Paul to Timothy: “All Scripture is inspired of God and beneficial for teaching, for reproving, for setting things straight, for disciplining in righteousness, that the man of God may be fully competent, completely equipped for every good work.”​—2 Tim. 3:16, 17.

15. To understand and appreciate God’s Word, what effort should we put forth?

¹⁵ To use God’s Word aright one has to read it and study it, looking for the hidden treasures contained therein. Such understanding and appreciation does not come automatically, but requires hard work and diligent seeking. Says the proverb: “My son, if you will receive my sayings and treasure up my own commandments with yourself, so as to pay attention to wisdom with your ear, that you may incline your heart to discernment; if, moreover, you call out for understanding itself and you give forth your voice for discernment itself, if you keep seeking for it as for silver, and as for hid treasures you keep searching for it, in that case, you will understand the fear of Jehovah, and you will find the very knowledge of God.” (Prov. 2:1-5) From what we have considered in these paragraphs, it is evident that we should want to know why things were said as they were in God’s Word and what application can be made of the words. We should always seek reasons for the way explanations are given and seek to handle the Word of God aright.

Let us take a book of the Bible and spend some time determining the reasons why it is written in the style and with the arguments that are used. Our discussion will focus on the apostle Paul’s letter to the Christians in Jerusalem; it is commonly called the letter to the Hebrews, in the Christian Greek Scriptures. (Heb. 13:22) By considering the circumstances existing nineteen hundred years ago when Paul penned his letter, we will be helped to understand and appreciate why he wrote what he did to strengthen and comfort God’s people.

FIRST-CENTURY OPINIONS OF CHRISTIANITY

5. What is the religious situation prevailing in Jerusalem about the year 61 C.E.?

⁵ Let us go back in time to approximately the year 61 C.E., and to the city of Jerusalem. It is about twenty-eight years since the death of Jesus on a torture stake just outside the walls of Jerusalem. Jerusalem is a holy city to the Jews. From all outward appearances, Jerusalem weathered the days of the despised Jesus from Nazareth. The claim is that the religion of the Jews is the religion of antiquity, stretching back to their forefather Abraham. The spiritual leaders of the Jews, the rabbis, are held in high esteem by the people. They are given prestige and honor. They have seated themselves in the seat of Moses and have the most prominent place at evening meals and the front seats in the synagogues, and they receive the greetings in the marketplaces and are called “Rabbi” by men. They, indeed, are a part of the religious power structure of the day.​—Matt. 23:6, 7.

6. (a) How were the Christians in that city viewed by the Jewish religious leaders? (b) What experience did the apostle Paul have when he was in the city not many years previous? (c) What was the great need of the small group of Christians in Jerusalem?

⁶ Also in the city of Jerusalem are comparatively few persons belonging to a hated sect called Christians or “The Way.” (Acts 9:2; 19:9; 22:4) They are viewed with scorn by the Jewish religious leaders and their followers. They are persecuted and berated. What is more, they are primarily of Jewish birth and therefore doubly hated for having left the Jews’ religion to become followers of Jesus, the “so-called” Christ. So great is the hatred for Christians that when the apostle Paul had been in the city some years earlier his mere appearance in the temple had stirred up a riot, with the religious Jews screaming at the top of their voices: “Take such a man away from the earth, for he was not fit to live!” (Acts 22:22) More than forty Jews bound themselves with a curse neither to eat nor to drink until they had done away with Paul. (Acts 23:12-15) In this atmosphere of religious fanaticism and hatred of Christians the congregation had to live, preach and keep itself firm in the faith. How they needed encouragement and a sound knowledge and understanding of Christ and the way in which he fulfilled the law of Moses in order that they might keep from falling back to Judaism and the observance of the Mosaic law! Certainly Paul knew what they needed. He knew personally of the trials they were undergoing.

7. List some of the arguments the Jewish leaders and their followers might have used against the Christians.

⁷ Think for a moment of some of the arguments and opposition those early Jewish Christians had to face. First of all, far be it from the Jewish religious leaders and their followers to let those hated Christians think they had God’s favor. Was it not the Jews that had the tangible evidence of God’s blessing? Was it not true that God dealt with the Jews through angels? Surely, for says the book of Moses: “Jehovah’s angel appeared to [Moses] in a flame of fire in the midst of a thornbush.” Later Jehovah said: “Here I am sending an angel ahead of you to keep you on the road and to bring you into the place that I have prepared.” (Ex. 3:2; 23:20) Why, the Jews may have boasted that Moses even spoke with God mouth to mouth. Furthermore, look at the magnificent temple, with the Holy and Most Holy compartments. Observe its striking beauty, its strength, its firm foundation! That is what the Jews had! And another thing: think of the Jewish priesthood! Why, it ran all the way back to Aaron and his sons, members of the tribe of Levi. The high priest was a descendant of this special line. The Jews had the Law covenant, given to Moses by God himself. The divine kingdom was the possession of the Jews; and Jerusalem, why, Jerusalem was the throne city from which God’s rule was to go forth.

8, 9. (a) How might the Jewish leaders have berated the founder of Christianity and his followers? (b) With what may they well have contrasted the Christians themselves and their humble meeting places?

⁸ Now look at the Christians in Jerusalem. What did they have? From the viewpoint of the Jewish leaders, the Christians had nothing by comparison. Their leader Jesus was dead, and had died as a common criminal. Who was he? He had no prominence as far as the Jewish leaders were concerned. He was just the son of a lowly carpenter, and from Nazareth at that. As for education, he had none of the formal training in the advanced rabbinical schools. How he lacked in knowledge and education from the Jews’ point of view when compared with what their teachers and instructors knew and had been taught! And more than that, among his followers there were very few learned men. Fishermen, tax collectors, and even Gentiles comprised his followers for the most part, and those Gentiles were certainly not of the natural seed of Abraham in the eyes of the Jewish leaders. How could the Christians think for one moment that they had the favor of God and that God was dealing with them? The Jews felt they were the ones chosen by God, for it was they who were the offspring of Abraham. Added to that, the Christians met in upper rooms or other out-of-the-way places, while the Jews had their beautiful temple at which to assemble.

⁹ No doubt, arguments such as these, and many others, were used against Jewish Christians. How they needed encouragement and understanding of the situation! If only someone would know of their need and send comfort and help!

COUNTERARGUMENT FAVORS CHRIST OVER MOSES

10. Who knew of these problems facing Christians, and so who was inspired to write to upbuild them?

¹⁰ Of course, Jehovah God in heaven knew of their plight. By inspiration he caused the apostle Paul to be concerned with the circumstances they faced. And so Paul wrote to those faithful ones in Jerusalem, and the book of Hebrews contains his answer to the many charges that undoubtedly were made against first-century Christianity by its enemies.

11, 12. (a) What line of argument did Paul now take, and why was this appropriate? (b) How did Paul show Jesus’ superiority when compared with angels? (c) With Moses?

¹¹ Taking the very claims of the Jews, Paul shows the superiority of the Christian system and its priesthood when compared with Judaism. It was important for him to do this. Those Christians in Jerusalem were, no doubt, for the most part of Jewish birth. They were well acquainted with the law of Moses and the arguments of the Jewish leaders. For that reason Paul had the obligation to show them the counterarguments, the truth of matters and to expose the falsity of the charges laid against them by the Jewish religious leaders. For example, it was true that the law of Moses had been transmitted through angels. But how do angels compare with the Lord Jesus? Here is what Paul wrote at Hebrews 1:4-6: “So he [Jesus] has become better than the angels, to the extent that he has inherited a name more excellent than theirs. For example, to which one of the angels did he ever say: ‘You are my son; I, today, I have become your father’? And again: ‘I myself shall become his father, and he himself will become my son’? But when he again brings his Firstborn into the inhabited earth, he says: ‘And let all God’s angels do obeisance to him.’” Really, then, Paul points out, angels are servants, but Jesus is the Son of God.

¹² But what about the fact that God spoke mouth to mouth with Moses? There can be no doubt that this was a significant thing. But, concerning Jesus Christ, Paul writes: “For the latter [that is, Jesus] is counted worthy of more glory than Moses, inasmuch as he who constructs it [the house] has more honor than the house. . . . And Moses as an attendant was faithful in all the house of that One . . . but Christ was faithful as a Son over the house of that One.” Here, in effect, Paul was saying, ‘Brothers, who is greater in a house​—an attendant, such as Moses was, or the Son of the Owner of the house, as Jesus Christ is?’ How strengthening it must have been to the Jewish Christians living there in Jerusalem to have this understanding of matters!​—Heb. 3:3-6.

SUPERIORITY OF CHRIST AS HIGH PRIEST

13. (a) What could be better than the material temple in Jerusalem, and where was Christ Jesus? (b) How did Paul show the superiority of Christ’s priesthood when compared with Aaron’s?

¹³ Paul now proceeds to another argument, that of the beautiful material temple in Jerusalem. And, indeed, it was beautiful and costly. But of what significance would a material temple be when compared to being in the very presence of God? It was King Solomon who built the first beautiful temple on Mount Moriah in Jerusalem back in the eleventh century before our Common Era, and at its dedication he said that Jehovah would not truly dwell in that man-made edifice. Rather, he said that the heaven of the heavens could not contain the Almighty God Jehovah, much less the temple he had built! (1 Ki. 8:27) So, to be in the very presence of Jehovah in heaven would be far, far grander than to serve in any earthly temple. Therefore Paul writes of Christ Jesus that he “passed through the heavens” into the presence of his Father, Jehovah. (Heb. 4:14) And as for the Aaronic priesthood, which in those days was serving in Jerusalem’s temple, Paul compares it with the priesthood of Christ and shows the latter to be far superior, for it is after the manner of Melchizedek. Paul’s words at Hebrews 5:5, 6 were: “Christ did not glorify himself by becoming a high priest, but was glorified by him who spoke with reference to him: ‘You are my son; I, today, I have become your father.’ . . . ‘You are a priest forever according to the manner of Melchizedek.’” Yes, a priest forever, and it was something dependent, not on any inheritance of sinful flesh, but on an oath from God. Paul’s words on this matter are recorded in Hebrews 7:19-22: “For the Law made nothing perfect, but the bringing in besides of a better hope did, through which we are drawing near to God. Also, to the extent that it was not without a sworn oath, . . . to that extent also Jesus has become the one given in pledge of a better covenant.” And as for continuing on without the necessity of a successor, Paul then says: “Furthermore, many had to become priests in succession [under the Jewish Law] because of being prevented by death from continuing as such, but he [Jesus] because of continuing alive forever has his priesthood without any successors. Consequently he is able also to save completely those who are approaching God through him, because he is always alive to plead for them.”​—Heb. 7:23-25.

14. Show how the superiority of Christ’s sacrifice must have brought encouragement to the Christians reading his letter.

¹⁴ Certainly these were strong arguments from their beloved apostle Paul to strengthen the Christians’ position and to aid them to remain firm in the faith. But that was not all. Paul continues showing the superiority of Jesus as high priest in Jehovah’s heavenly temple. He strikes to the very heart of the situation in giving additional arguments to the Christians. He compares the sacrifice of the Lord Jesus with those sacrifices offered by the Aaronic priesthood in which the Jewish leaders took such pride. In Heb 7 verses 26 to 28 of chapter seven Paul writes: “For such a high priest as this was suitable for us, loyal, guileless, undefiled, separated from the sinners, and become higher than the heavens. He does not need daily, as those high priests do, to offer up sacrifices, first for his own sins and then for those of the people: (for this he did once for all time when he offered himself up;) for the Law appoints men high priests having weakness, but the word of the sworn oath that came after the Law appoints a Son, who is perfected forever.” Think of the encouragement those words brought to the faithful ones in Jerusalem. Yes, Christ a high priest who offered his own perfect life for mankind is by God’s sworn oath now a priest forever without successors.

NEW COVENANT MAKES OLD ONE OBSOLETE

15. What is the thrust of Paul’s argument in Hebrews 8:7-13 concerning a better covenant, and what is the logical conclusion concerning the old covenant?

¹⁵ Paul continues on to another argument now that will also benefit the Christians, and that concerns the Law covenant mediated by Moses as compared with the better covenant mediated by Christ between God and his faithful ones on this earth. Notice Paul’s argument at Hebrews 8:7-13: “For if that first covenant had been faultless, no place would have been sought for a second.” Had the first covenant been faultless? No, for it was Jehovah himself who said: “I will conclude with the house of Israel and with the house of Judah a new covenant; not according to the covenant that I made with their forefathers in the day of my taking hold of their hand to bring them forth out of the land of Egypt, because they did not continue in my covenant.” “For this is the covenant that I shall covenant with the house of Israel after those days,” says Jehovah. “I will put my laws in their mind, and in their hearts I shall write them. And I will become their God, and they themselves will become my people.” “In his saying ‘a new covenant,’” Paul reasons, God “has made the former one obsolete. Now that which is made obsolete and growing old is near to vanishing away.”​—Compare Jeremiah 31:31-33.

16. Who now had reason to be encouraged? Who had reason to be discouraged? Why?

¹⁶ Think of how encouraging these words must have been: “Now that which is made obsolete and growing old is near to vanishing away.” Who was it that could now be happy and not sad and mournful? Why, the Christians, for they were adhering to a covenant that was replacing the obsolete one, the Law covenant. The sad and mournful ones would prove to be the religious boasters who were fighting Christianity. That on which they were depending no longer was God’s way of dealing with his people. His Son, the Lord Jesus Christ, resurrected to heavenly glory, had mediated a new and better covenant founded on better and more lasting promises, and validated by a more precious sacrifice, his own shed blood.

KINGDOM ESTABLISHED ON HEAVENLY MOUNT ZION

17. (a) In contrast with Moses’ approaching Mount Sinai for the Law covenant, what were those Christians approaching? (b) How does heavenly Jerusalem compare with earthly Jerusalem?

¹⁷ But what about any claim that the Kingdom right belonged with the Jews and that Jerusalem was God’s city from which divine rule would go forth? How did Paul handle this argument in his letter to the Hebrews? Very interestingly, he begins his argument, found in Heb chapter twelve, verses 18-27, in this way: “For you have not approached that which can be felt and which has been set aflame with fire, and a dark cloud and thick darkness and a tempest.” True, Christians had not approached ancient Mount Sinai, where the Law covenant for the nation of Israel was given. They had not approached something they could feel and from which they could see the flame of fire shooting forth. No, but beginning in Heb 12 verse 22, Paul’s words are: “You have approached a Mount Zion and a city of the living God, heavenly Jerusalem, and myriads of angels, in general assembly, and the congregation of the firstborn who have been enrolled in the heavens, and God the Judge of all, . . . and Jesus the mediator of a new covenant.” Yes, that is what they had approached, the real seat of power and government, not earthly, but heavenly Jerusalem, with God, myriads of angels, the congregation of the firstborn and Jesus the mediator of the new covenant. By comparison earthly Jerusalem, also Mount Sinai, as well as the temple and priesthood of the Jews, paled into insignificance.

18. (a) How long is heavenly Jerusalem to endure? (b) What already had happened to earthly Jerusalem and would happen a second time?

¹⁸ And how sturdy, long lasting, firmly founded are that Mount Zion and heavenly Jerusalem? We are not left in doubt, for Paul adds: “Wherefore, seeing that we are to receive a kingdom that cannot be shaken, let us continue to have undeserved kindness, through which we may acceptably render God sacred service with godly fear and awe.” (Heb. 12:28) There would be no shaking of that kingdom as earthly Jerusalem was severely shaken for seventy years, from 607 to 537 B.C.E., and would again be shaken in the not-too-distant future by the Roman armies under Titus.

19, 20. What were those Jewish Christians to do now, and to what had Paul appealed in his arguments?

¹⁹ How comforting and inspiring Paul’s words must have been to those early Jewish Christians! Nineteen centuries later, the words are still alive and filled with meaning for us Christians in this twentieth century.

²⁰ So, at a time when Jewish opposers were relying on antiquity, material wealth, power, splendor of rites, ceremonies and the wisdom of this world, Christians were to grow in faith, in the assured expectation of things hoped for, in the evident demonstration of realities, though not beheld. How encouraging that letter must have been to God’s faithful ones about the year 61 C.E.! Indeed, “The Way” to life with eternal blessings was clearly set before them. And Paul so wrote his letter that it would appeal to their reasoning and logic as natural-born Jews and cause them to be built up in the faith. The words of Paul in the book of Hebrews are likewise comforting for present-day Christians.

21. As has been illustrated in our lesson, how can all of us increase our appreciation for God’s Word, and for what reason?

²¹ To benefit fully from the Scriptures, we need to appreciate why they are written as they are. With the help of such books as Aid to Bible Understanding, as well as “All Scripture Is Inspired of God and Beneficial” and many other publications, we indeed have a storehouse of knowledge to help us to know how and why each book of the Bible is so written. With such a broadened outlook we certainly can become equipped for every good work that God may give us to perform.