Friday, December 15, 2017

Who Needs Theology?

Intellectual Snobbery: 

Dr. RC Sproul (1939-2017)
I was recently asked the question: “Why study theology?” Some would assume that theological thought can be condensed down to intellectual snobbery which finds its footing within the ivory towers of academia.  This notion concedes that theological discourse is a sort of elitism that culminates upon abstract cognitive exercises while neglecting authentic street level interaction. 

I would respectfully disagree with this type of assertion, first, from the standpoint that much of church history has articulated the notion that “orthodoxy leads to orthopraxy.” Or simply put, proper theology will inform proper living for the good of the church. “Doctrine,” according to Kevin J. Vanhoozer, “is a statement not merely of information, nor even of knowledge, but of wisdom: the wisdom of God made known in Jesus Christ. Christian doctrine yields that vital knowledge which, when applied, leads to human flourishing: abundant life.”1 Secondly, even the epistles, found within the canon of Scripture, are marked with commands that are intrinsically linked to a proper understanding of who God is.  The Apostle Paul urges the church to live in a particular way not out of a desire to heap rules and regulations upon the community of saints—the apostle even speaks against the notion that he is lording it over the believers (2 Cor. 1:24)—but to align the bride in accords to the character of God.  Paul is emphatic that the saints “walk in a manner worthy of the calling to which you have been called” (Eph. 4:1).  This conviction, for Paul, is derivative of the saving grace of Christ (Eph. 2:8-9). 

Proper theology will inform proper living for the good of the church.

The Root Aim: 

Theology, then, derives from two Greek words theos (θεος) which means “God” and logos (λογος) which can mean “word; content; or the study of.” When put together the term theology is rendered “the study of God.” 

In the church’s pursuit toward a biblical theological foundation, it is imperative to see that the study of God is central to a faithful expression of Christ.  Not only from a scholarly perspective, though it can be helpful, but from a worship vantage point. For our purposes, the necessity to engage in theological thought is rooted in two main points: (1) God has revealed Himself and (2) the church is to think God’s thoughts after Him. 

Self-Disclosure

Without divine intervention humanity can not intimately know the triune God of the universe.  Therefore, God has revealed Himself through the Person and work of Jesus Christ which has been kept and recorded through the apostolic witness of the New Testament canon.  Through the Scriptures God has announced His redemptive purposes and has displayed His divine character.  

Through the Scriptures God 
has announced His redemptive purposes and has displayed His divine character.


God’s self-disclosure has granted the world access into knowing God intimately and salvifically. “While the incarnate Word is an exact embodiment of the divine Creator,” according to John MacArthur and Richard Mayhue, “Scripture is likewise a special and divine revelation from God to men. . . The Scriptures reveal to man the mind of God, the ways of God, the righteousness of God, and the means by which man might please God.”2 Therefore, theology is not merely philosophical thought but rather Scriptural accuracy.  If God has provided the avenue to which we are to know Him, it is of the upmost importance, then, that the church engage in a tireless effort to employ those means. D. A. Carson simply articulates this point in saying, "Any genuine knowledge human beings have of God depends on God's first disclosing Himself."3 This dependence formulates a means in properly knowing God in accords to how He has revealed Himself.  

If God has provided the avenue to which we are to know Him, it is of the upmost importance, then, that the church engage in a tireless effort to employ those means.

To Think God’s Thoughts After Him

Through man’s depravity God has given “them up to a debased mind to do what ought not to be done (Rom. 1:28), yet through the Person and work of Jesus Christ the Lord has provided the means to “be transformed by the renewal of your mind” (Rom. 12:2). Theology is not merely abstract thoughts floating in the minds of intellectual giants, but the biblical narrative functioning as a filter to "take every thought captive to obey Christ" (2 Cor. 10:5).  Wayne Grudem further articulates this truth by saying: 
This concept of the certainty of the knowledge that we attain from Scripture then gives us a reasonable basis for affirming the correctness of much of the other knowledge that we have. We read Scripture and find that its view of the world around us, of human nature, and of ourselves corresponds closely to the information we have gained from our own sense-experiences of the world around us. Thus we are encouraged to trust our sense-experiences of the world around us: our observations correspond with the absolute truth of Scripture; therefore, our observations are also true and, by and large, reliable. Such confidence in the general reliability of observations made with our eyes and ears is further confirmed by the fact that it is God who has made these faculties and who in Scripture frequently encourages us to use them.4
Reality, then, is life aligned to God's creative intent and ultimate design.  According to the Christian worldview, the idea of reality is not built upon abstract principles found within philosophical thought, but rather within the character of the triune Godhead revealed through the text of Scripture.  Theology is not merely intellectual accent, but seeing the world through the Gospel lens. 

For the Church: 

From the beginning theology has been at the center of the church.  Creeds, councils, and confessions were and are the hallmark of a devoted commitment to the faith. Justin S. Holcomb points out that "[for] the early Christians . . . creeds were meant to be used by groupsnot just a summary of what everyone in the room agrees upon but a promise made and kept as a group. . . Creeds aren't dogmas that are imposed on Scripture but are themselves drawn from the Bible and provide a touchstone to the faith for Christians of all times and places."5 From the early patristic era the church has had to wrestle through her Christological formation as well as her trinitarian construct in light of a monotheistic tradition.  Furthermore, the Reformation (500 years baby!) had to work through the fallacies of the Roman Catholic Church and her doctrines of penance and indulgences. The hard work of scholarly precision was not a mere academic exercise in order to mount a stake upon intellectual elitism, but rather to serve the church in expressing a faithful witness to the Lord Jesus Christ via the revealed Word of Scripture

The hard work of scholarly precision was not a mere academic exercise in order to mount a stake upon intellectual elitism, but rather to serve the church in expressing a faithful witness to the Lord Jesus Christ via the revealed Word of Scripture.

Theology matters. Not for the sake of scholarship, but for the enjoyment of the church and her welfare.  For the proper lens into seeing the truine God and having Him be the centerpiece of our life which is the source of hope, joy, and love.  Anything less—though we can not exhaust God’s divine Word—would be a disservice to the body of Christ and to the glory of God. 

Semper reformanda (always reforming). 
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*footnotes

1. Kevin J. Vanhoozer, First Theology: God, Scripture & Hermeneutics (Downers Grove: IVP Academic, 2002), 40. 

2. John MacArthur and Richard Mayhue, Biblical Doctrine: A Systematic Summary of Bible Truth (Wheaton: Crossway, 2017), 74. 

3. D. A. Carson, Collected Writings on Scripture (Wheaton: Crossway, 2010), 21.

4. Wayne Grudem, Systematic Theology: An Introduction to Biblical Doctrine (Grand Rapids: Zondervan, 2000), 120.

5. Justin S. Holcomb, Know: The Creeds and Councils (Grand Rapids: Zondervan, 2014), 12-13.
____________________________________________

McYoung Yang (M. Div., The Southern Baptist Theological Seminary). He is the husband of Debbie Yang and the father to McCayden (9), McCoy (8), McColsen (6), and DeYoung (2).  He is an Assistant Professor of Theology at Crown College in Saint Bonifacius, MN and is currently serving as a Counsel member of the Youth Ministry of the Hmong District of the C&MA. McYoung is continuing his post-graduate studies at Midwestern Baptist Theological Seminary in Kansas City, MO where he hopes to obtain his PhD in Theology. He hopes to use his training and platform as a means to serve the local church in living life through the Gospel lens. McYoung enjoys reading/writing, sports, and playing with his children. 


Monday, November 20, 2017

Thinking Inside The Box About The Spirit

For the Sake of Authenticity:

Millennials are a generation that prides themselves in the notion that authenticity is of the upmost importance.  There are clear indicators of this type of emphasis: the sexual revolution, subjective morality, the feministic movement.  All of these feats, in one way or another, are attempts at expressing oneself in a manner that is befitting of the individual.  The personal expression of the autonomous self is the dominate theme that runs throughout the American culture.  The establishment of YouTube, the addictive nature of Facebook, and the narcissistic tendencies of internet bloggers (I am guilty) speak to the fact that our society hungers for an outlet that will allow creativity to showcase the uniqueness and peculiarity of individual talent.   This, in the culture's mind, is authenticity! This war is mounted upon the notion that certain persons despise the limitations of the proverbial box.  They are unwilling to allow labels to limit or curb their particular brand.  This box, whatever it may reference, is symbolic of a restraint that encompasses a suffocating dilemma.

The fight for authenticity is rooted 
in the notion that certain persons do not want to be limited to the proverbial box. 

Yet one could argue that without the box per se, an individual would not necessarily have a starting point to base their ingenuity. The box is not meant to be restrictive in nature, but rather foundational.  The box could be perceived not in a manner of coercion, but formulating a platform.  Similarly, authentic Christianity is built upon solid groundings.  D. A. Carson, a New Testament professor at Trinity Evangelical Divinity School in Deerfield, Illinois, comments
"Authentic Christians" are not those who are merely very sincere and who call themselves Christians. If "authenticity" is to retain any utility in this discussion, the "authentic Christian" is the one who is most shaped in thought, word, and deed by Christianity's foundational documents, by Christianity's Lord, by Christianity's creeds.1
Limitation or Identification:

Much of theological thought, in regards to pneumatology, is conjoined to the notion that God is confined to a doctrinal box. The aim of many within this generation is to set Him free from the rigidness of fundamental orthodoxy.  Hyper-charasmatics would want the Spirit to maneuver in free reign over the emotional ecstasy of mystery while negating the divine self disclosure of the Scriptures.  But what would happen if the foundational guardrails were undone and the definitive authenticity of this age were to set the course?  The basis to discern the Spirit's working, in my estimation, would be severed.

Though it can be philosophically argued that the triune God is beyond the scope of the canonical Scriptures, the church would be ill advised to assume that the Lord is any less than what He has revealed to His people through the text.


Therefore, it is rudimentarily clear that in order to think outside the box, the community of saints must begin to discern the box.  Though it can be philosophically argued that the triune God is beyond the scope of the canonical Scriptures, the church would be ill advised to assume that the Lord is any less than what He has revealed to His people through the text.  The biblical documents must be the undergirding foundation for the people of God to ascertain the Spirit's movement.  The premise of this blog, then, is to advocate for two (2) main components in appropriating the ministry of the Spirit: the Spirit is intrinsically linked to the Word and the Spirit's aim is to glorify the Son (for the sake of space/time I will not hit on the edification of the church).

Word and Spirit:

There is a strict correlation between the appropriateness of the Spirit and the surfacing of the proclaimed Word.  Simply put, where the Word of God is proclaimed the Spirit is maneuvering and where the Spirit of God is working the Word, in conjunction, surfaces. The Old Testament is marked with individuals who were filled with the Spirit and, in turn, prophesied by saying, "Thus saith the Lord." Upon the ascension of Christ the inauguration of the Spirit emboldened the disciples to courageously preach the Gospel message.  Thomas R. Schreiner notes that "the filling of the Spirit leads to the proclamation of God's Word, to testifying about what God has done in Christ. . . In every instance the filling of the Spirit is related to bearing witness and speaking out the prophetic Word."2 The biblical theme which run throughout the Old and New Testament is the conjoining work of the Word and the Spirit.

Simply put, where the Word of God is proclaimed the Spirit of God is maneuvering and where the Spirit is working the Word, ultimately, surfaces.

This notion should not be easily dismissed.  The Spirit, who is the divine author of the Scriptures, does the work of illumination in which the human heart is opened to the truths of the triune God.  Salvation is not encapsulated by the intellectual arena, but rather is compounded through the Holy Spirit in divine revelation.  Paul is adamant that the apostles proclaimed a Gospel "not taught by human wisdom but taught by the Spirit, interpreting spiritual truths to those who are spiritual" (1 Cor. 2:13). In order to positively respond to the Word the Spirit must quicken the dead heart which, in turn, awakens the will to affectionately respond to the Lord Jesus Christ.  A. W. Tozer comments on this in saying,
It is quite plain in the scriptural revelation that spiritual things are hidden by a veil, and by nature a human does not have the ability to comprehend and get hold of them. He comes up against a blank wall. He takes doctrines and texts and proofs and creeds and theology, and lay them up like a wallbut he cannot find the gate! He stands in the darkness and all about him is intellectual knowledge of Godbut not the true knowledge of God, for there is a difference between the intellectual knowledge of God and the Spirit-revealed knowledge.3
In this case, the Spirit of God opens the eyes of our hearts so that we "may know what is the hope to which He has called you, what are the riches of His glorious inheritance in the saints" (Eph. 1:18). The mark of the Spirit's work, or rather the confines of His box, is to enlighten the eyes of the elect in order to grasp "the knowledge of the glory of God in the face of Jesus Christ" (2 Cor. 4:6).

Glorify the Son:

If the work of the Spirit is to illumine the eyes of the elect to the glory of God in the face of Christ, then the aim to which the Spirit maneuvers is to bring glory to the Son.  Jesus affirms this notion by saying, "[The Spirit] will glorify Me (Jesus), for He will take what is mine and declare it to you" (Jn 16:14).  Yet the question remains: how does the Spirit practically glorifying the Son within everyday ordinary life?

If the work of the Spirit is to illumine the eyes of the elect to the glory of God in the face of Christ, then the agency to which the Spirit maneuvers is to bring glory to the Son.

The central component in the Spirit's movement through the life of the disciples is rooted in the Johannine corpus; the Upper Room Discourse (John 13-17).  The introduction of the Paraclete (Jn 14:16) is cosigned to the abiding notion of the Word (John 15).  Jesus clearly states, "[whoever] has My commandments and keeps them, he it is who loves Me. And he who loves Me will be loved by My Father, and I will love him and manifest Myself to him" (Jn. 14:21). This abiding endeavor associated with the Word is not meritorious as in to favor works salvation, but is the fruit of the salvific work in Christ through the Holy Spirit. Schreiner adds,
The Spirit does not provide an independent access to truth to the disciples. He does not summon them to learn mysteries that are gleaned through some special channel of private revelation. He witnesses to the words of Jesus and reminds them of His words and teaching. They will recall everything that is necessary and crucial from Jesus' teaching, but not in their own capacity.4
The commandments of Christ are not impersonal statements to follow for the sake of following.  "As we come to the Word of God," according to Tozer, "we do not come just for information; we come for an encounter with the living Word of God."5 The Spirit works through the vehicle of the Scriptures to conform us into the image of the Son (Rom. 8:29). This sanctifying work is not merely to terminate on becoming a better "me" per sethough uniqueness to our createdness is essential—Christ conformity guides humanity toward its intended purpose.  Marcus Peter Johnson captures this theological notion well when he says,
In the incarnation, God disclosed Himself perfectly through the Son; Jesus Christ is the fully human being, the perfect image of God. To restore us to our blessed state of true humanity, God joined us to His true image, and so we begin again to be who we were created to be. And this astounding, breathtaking turn of events lies at the root of our holiness: the essence and goal of our sanctification is reflecting the image of Jesus Christ.6
The Spirit's glorifying work of the Son in the heart of the believer is to connect the saint to the agency of the Word to which he/she will be conformed into the image of the Son.

The God-Shaped Box:

The tendency to think outside the box has a correlation with current society's aim to define any particular topic on their own terms.  This has relative merit.  But upon the understanding of the Spirit, the saints will not properly grasp the complexities of Him or His work outside the self disclosed agency of the canonical text.  In order to think outside the box, the church must discern the box to which God has arranged Himself in through special revelation.  In other words, He has spoken anthropically in order that His people might understand Him and, in turn, determine His transcendence. To think outside the box has the potential of setting the church on a trajectory that would leave them devoid of the very agency to which we are allowed to know the Spirit's work within the triune God.

To think outside the box has the potential of setting the church on a trajectory that would leave them devoid of the very agency to which we are allowed to know the Spirit's work within the triune God.

The proverbial box may embody negative connotations within the cultural make-up, but conservative evangelicals must strive to ground all theological endeavors within the Scriptural text.  With the rise of moral relativism and social movements which highlight the autonomous individual, the church must discern the patterns of this world and give insightful with Gospel engagement.  The inability for the church to root themselves in the Truth will be the downfall to her own vitality and witness to a broken and depraved world.
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*footnotes

1. D. A. Carson, Christ and Culture Revisited (Grand Rapids: William B. Eerdmans Publishing Company, 2008), 121.

2. Thomas R. Schreiner, New Testament Theology: Magnifying God in Christ (Grand Rapids: Baker Academic, 2008), 444-445.

3. A. W. Tozer, The Counselor (Chicago: Moody Publisher, 2015), 25-26.

4. Schreiner, New Testament Theology, 468.

5. A. W. Tozer, God's Power for Your Life: How the Holy Spirit Transforms You Through God's Word (Ventura: Regal, 2013), 171.

6. Marcus Peter Johnson, One with Christ: An Evangelical Theology of Salvation (Wheaton: Crossway, 2013), 135.
____________________________________________

McYoung Yang (M. Div., The Southern Baptist Theological Seminary). He is the husband of Debbie Yang and the father to McCayden (9), McCoy (8), McColsen (5), and DeYoung (2).  He is an Assistant Professor of Theology at Crown College in Saint Bonifacius, MN and is currently serving as a Counsel member of the Youth Ministry of the Hmong District of the C&MA. McYoung is continuing his post-graduate studies at Midwestern Baptist Theological Seminary in Kansas City, MO where he hopes to obtain his PhD in Theology. He hopes to use his training and platform as a means to serve the local church in living life through the Gospel lens. McYoung enjoys reading/writing, sports, and playing with his children. 

Tuesday, November 7, 2017

The Irrelevancy of Relevancy

Whatever Works: 

The current trend that surrounds much of the church growth movement is grounded in a pragmatic approach that is intrinsically linked to corporate America.  Ministry philosophies and bible-training centers are built upon the notion that the church must be able to attract, draw, and gather a crowd in order to successfully engage in kingdom ministries.  The attraction is not necessarily the Gospel message, the cross and resurrection of Christ, or the self-sacrificing of the saints for the good of His people, but rather the glitz and glamour of consumerism built upon the narcissistic tendencies of our society. The nature of this way of thinking flows out of a ministerial framework that assumes humanity's abilityin of himselfto come to grips with the message of redemption. More times than not, what is achieved is not a genuine faith in the work and Person of Jesus Christ, but rather a cultural-Christianity that lacks any real evidence of saving faith. The commercialization of the church may very well be able to fill pews, but at what cost?

Though contextualization is a key component within effective ministry, the concept of over-contextualization must be analyzed and addressed. Matt Chandler, Josh Patterson, and Eric Geiger most notably define this tendency by saying, 
If we affirm too much of the surrounding culture, our ministry would lose the distinction of the message. This is the slippery slope of over-contextualization. . . All culture is broken, marred with sin, and in need of transformation (Eph. 2:1-4). The Gospel message is clearly countercultural in any given context and must always contain a clear edge of distinction.1
The ideology that assumes effective ministry be contingent upon becoming like the culture is, ultimately, counter-biblical and out of step with Gospel ministry.   Taking upon the church a consumeristic and entertainment-driven model of ministry is leveraging pragmatism that is devoid of any doctrinal and/or biblical theological conviction.  How the people of God are to reflect forth the glory of the Creator is mounted upon saturating oneself in the biblical narrative.  It is within redemptive history where we can begin to distinguish how the covenant community of saints are to model-forth Gospel living.

Taking on a consumeristic and entertainment-driven model of ministry is buying into pragmatism devoid of doctrinal and biblical theological conviction.

How, then, is the church to reflect the glory of God in a broken and depraved world? The two themes that surface are holiness and love. 

Set Apart:

The current pragmatic approach operates on the notion that in order to engage in the culture one must become like the culture.  The biblical content, however, points to the fact that in order to minister to the culture one must be distinct from the culture.  Said another way, the saints must be set apart from the world in order to engage in the world for the sake of the Gospel message.  

Like any trend-setter, in order to truly stand out one must disregard the fashion of his/her peers, and look beyond the horizon to gain a greater view of potentiality.  Contrary to trend-setting, the church's distinction is not built upon an innate gifting nor intrinsic value, but rather the power that is found in the work and Person of Jesus Christthe Gospel. It is the fuel, power, and source to the church's distinction. 

Contrary to trend-setting, the church's distinction is not built upon an innate gifting nor intrinsic value, but rather the power that is found in the work and Person of Jesus Christthe Gospel. It is the fuel, power, and source to the church's distinction.

Holiness:

Holiness reverts directly to the upright nature of God.  His purity, righteousness, and moral being isin our mindssynonymous to holiness. Yet within the biblical scope holiness encompasses at least two definitions.  The first definition can be confined to morality while the second can speak of the transcendence or rather set apartness of God and/or His people. It is this second definition that I would like to stress for our particular purpose.

Leviticus 11:44 the Lord speaks to His people, Israel, in saying, "be holy, for I am holy." This phrase is found throughout the Old Testament and bleeds into the New Testament.  Though it is referencing the moral vitality of the people of God, it also speaks of how that moral purity funnels toward a distinctiveness that will distinguish His people from the other nations.  Israel, and ultimately the church, is not called to attract the nations through external means, but rather is to reflect the character of God through internal transformation. John M. Frame concedes that "Israel's holiness, like God's, involves both separation and moral purity. They are separated from all the other nations as God's special people (Deut. 7:1-6), and they are to image God's ethical perfection (Lev. 19:1)."2 The Apostle Peter echoes this same phraseology in 1 Peter 1:16.  Robin Routledge comments on this topic by saying, "Holiness, though, is not only about separation; it is also tied to relationship. Restrictions and prohibitions exist not to keep God away from humankind but to provide the means and conditions by which One who is Wholly Other may have contact with and enter into a relationship with His people."3

The effort for relevancy outside the pursuit of holiness in Christ Jesus is merely a desire to engage in supernatural ministries via carnal means.  This will not do! The pragmatic approach may derive from pure intentions, but ultimately is misinformed and misguided. If distinction from the world is the starting point to minister to the world, relevancy is not what the church needs, but rather holiness.

The pragmatic approach may derive from pure intentions, but ultimately is misinformed and misguided.

Love:

Love is a positive affection that our society and culture embraces.  From a worldly posture the ideology of love terminates on emotive intuition and perceptivity.  Yet the responsibility of the church is to not allow the patterns of this world to dictate the definitive approach on how love is perceived and, ultimately, how it functions. Love must come under the authoritative rule of the Scriptures.

Love, then, as an attractional force within the compelling institution of the church, cannot merely be confined to the emotive elements of the societal means. Love must be understood in light of the Person of Christ (for a more in-depth look click here).   Love, also, must be seen within the wider Johaninne corpus.  In light of the attractional element, love can be rendered from the notion that "By [love] all people will know that you are my disciples, if you have love for one another" (Jn. 13:35).

Yet before society's definition of love is infused into this text we must see that John, the author of the fourth Gospel, gives his audience clear perimeters on how to understand a Gospel-centered love.  Love is not merely subjective nor emotionally driven, but rather centered upon truth.  From the Gospel narrative, it is clear to see that truth is not merely precepts or ideologies, but rather a PersonJesus Christ (Jn. 14:6).  Love, then, is grafted like a hand and glove along with truth to point to the fuller conception which is personified in Christ.  In the beginning of his Gospel the Apostle John depicts the Messiah as coming "full of grace and truth" (Jn. 1:14).  In his first epistle John articulates, "For this is the love of God, that we keep His commandments" (1 Jn. 5:3).  Both of these instances convey the thematic flow of John's understanding of love and truth.

Therefore, to reflect the glories of Christ the church need not merely rely upon external matters such as cool music, smoke machines, or fancy gimmicks; but rather emphasize the centrality of Jesus in the life of the saints.  

Therefore, to reflect the glories of Christ the church need not merely rely upon external matters such as cool music, smoke machines, or fancy gimmicks; but rather establish an emphasis upon the centrality of Jesus in the life of the saints.  In turn, the love for Christ will overflow into a Gospel-love for the community of saints and beyond.

Reimagining:

Gospel ministry is not about our ability to persuade non-believers to love Jesus.  Humanity's depravity reveals to us that when left to ourselves we will "suppress the truth" (Rom. 1:18).  The power of the Gospel is not built upon external means to which we could attract individuals, but rather the proclamation of the Gospel to quicken the dead hearts of men, through the effectual work of the Spirit, to live in Christ.

Therefore, the Apostle Paul was not concerned with the latest fad, but placed his confidence in the heralding of the Good News. "And I, when I came to you, brothers, did not come proclaiming to you the testimony of God with lofty speech or wisdom. For I decided to know nothing among you except Jesus Christ and Him crucified" (1 Cor. 2:1-2). Paul's confidence was mounted upon the fact that God will save, and the responsibility of the servant is to be faithful to the message. The people of God, then, are not called to follower the patterns of this world, but to entrust themselves to the self-disclosure of Him who called them.  D. A. Carson touches on this reality in saying,
Authentic Christianity demands more: a love for the God who has thereby disclosed Himself, a response to Him in obedience and faith. But it is futile to speak of loving and trusting and obeying this God if His words do not delight us and terrify us and instruct us and shape us. When they do, our worldview is progressively transformed and the culture of which we are a part, and which we pass on to others cannot help but diverge from the culture of those who embrace the processes of secularization. In such instances, Christ and culture are heading in different directions.4
How the church will reflect forth the glories of God is through the indwelling Spirit's transformative pursuit to conform the saints into the image of the Son (Rom. 8:29). The church's attractional aim is not necessarily to draw a crowd per se, but rather to display His beauty.  This is done not through external means, but through union with Christ to which holiness and divine love will be the characteristics that ooze forth from regenerate hearts.  May the church not rely upon fancy methodologies to measure her efficiency, but rather place her hope in the work and Person of Christ to whom we are to preach faithfully in the power of the Spirit for the glory of the triune God.
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*footnotes

1. Matt Chandler, Josh Patterson, and Eric Geiger, Creature of the Word: The Jesus-Centered Church (Nashville: B&H Publishing Group, 2012), 202.

2. John M. Frame, The Doctrine of God (Phillipsburg: P&R Publishing, 2002), 28. 

3. Robin Routledge, Old Testament Theology: A Thematic Approach (Downers Grove: IVP, 2008), 106. 

4. D. A. Carson, Christ and Culture Revisited (Grand Rapids: William B. Eerdmans Publishing Company, 2008), 122.
____________________________________________

McYoung Yang (M. Div., The Southern Baptist Theological Seminary). He is the husband of Debbie Yang and the father to McCayden (9), McCoy (7), McColsen (5), and DeYoung (2).  He is an Assistant Professor of Theology at Crown College in Saint Bonifacius, MN and is currently serving as a Counsel member of the Youth Ministry of the Hmong District of the C&MA. McYoung is continuing his post-graduate studies at Midwestern Baptist Theological Seminary in Kansas City, MO where he hopes to obtain his PhD in Theology. He hopes to use his training and platform as a means to serve the local church in living life through the Gospel lens. McYoung enjoys reading/writing, sports, and playing with his children. 

Monday, July 17, 2017

Priest-King

Why?:

I want to answer one question tonight. Yeah, you heard me right, one question. Why? At the center of our text tonight, which can be found in book of Hebrews 4:14-16, the author says, “Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need” (Heb. 4:16, italics mine).  Confidence! Confidence! With CONFIDENCE the Hebrew author is calling us to draw near to the throne of grace. Confidence!

I’ve been around the block enough to realize that confidence can get you far in life.  Whether it be in the classroom, the work place, or the sports arena; confidence alters your demeanor which more times than not gives way to your outcome.  Employers call this “Command.” Teenage girls call it “Swag.” NFL scouts call it “the ‘IT’ factor.” But confidence is not merely an empty emotion or positive thinking.  Confidence—true confidence—has substance, depth, weight, and character.  For the employee it is built upon the process of perfecting one’s trade. For the teen heart throb it is grounded in self-image. For the potential number one over all pick it is grafted in the sphere where talent and hard work collide.  Confidence is not simply will-power; confidence is faith—a trust in; a belief upon; a hope found within. 

But confidence is not merely an empty emotion or positive thinking.  Confidence—true confidence—has substance, depth, weight, and character.

But I don’t necessarily think that the author of Hebrews has this type of confidence in mind; not a self generated confidence at least. The intensity that surrounds the type of confidence that the author is referencing is not self-made. The type of confidence the Hebrew author is implying is a confidence that is contingent upon an alien righteousness that is not our own.  A confidence not in our own doing, but mounted upon the fulfilling work that has been accomplished for you and me. 

Lets be real honest, if we had self-generated confidence and we entered into the throne of grace—like what the author of Hebrews is insinuated here—we’d be whipped out immediately.  Destroyed completely!  I mean, the author later on says to strive “for the holiness without which no one will see the Lord” (Heb. 12:14). No one has a holiness of their own that would afford them the right to stand before the eternal holy God.  Therefore, no one has a self-authenticating confidence. All we have, left to ourselves, is fear; fear of judgement. Fear of condemnation. The author apparently is not talking about an internal confidence in the self.  So, where is this confidence coming from? Or should I say in whom should we have confidence in?  And why should I share in this confidence; so much so that I’d be willing to approach this throne of grace where the infinite, almighty, all powerful Creator God dwells and reigns? Why? Why should I have this confidence? And if confidence is built upon substance; in whom does this confidence reside upon?

No one has a holiness of their own that would afford them the right to stand before the eternal holy God.  Therefore, no one has a self-authenticating confidence. All we have, left to ourselves, is fear; fear of judgement.

Why, Oh author of Hebrews, why? Why do you call me to confidence?


If you have your bible—which I highly recommend that you do because we’ll be using it a lot this week and in particular tonight—turn to Hebrews 4:14-16. The first two words you will see, if you are using the ESV, will be “Since then.” If you are using the NIV you will find the word “Therefore,” or if you are using the NKJV you will see “Seeing then.” This is essential because these words are sentence-connectors in that they are used to connect two ideas together.  Upon reading these words one must realize that the author is trying to attach, or rather is attempting to piggy back the current concept upon the previous truth claim.  So, if we know from verse 14 that “we have a great high priest,” what is the previous content structure that would affirm the greatness of this figure?

This, my friends, is trying to understand the context.

In the previous chapter, chapter 3, we find that Jesus is the greater Moses.  Meaning if Moses’ obedience brought about the salvation of God’s people—the Israelites—out of Egypt, how much more will the obedience of Christ grant us new life from sin? And yet it is imperative to understand that this faith produces an obedience—an obedience to the Savior King! Look at Hebrews 3:1-6 with me, and see how the author depicts Moses and how Jesus is greater than.

1 Therefore, holy brothers, you who share in a heavenly calling, consider Jesus, the apostle and high priest of our confession, who was faithful to him who appointed him, just as Moses also was faithful in all God's house. For Jesus has been counted worthy of more glory than Moses—as much more glory as the builder of a house has more honor than the house itself. (For every house is built by someone, but the builder of all things is God.) Now Moses was faithful in all God's house as a servant, to testify to the things that were to be spoken later, but Christ is faithful over God's house as a son. And we are his house, if indeed we hold fast our confidence and our boasting in our hope.”

According to the author of Hebrews, then, if we acknowledge the faithfulness of God through His servant Moses, how much more should we cling to the faith of the eternal Son Jesus Christ?  For this reason the warning rendered in chapter 3 verses 12 thru 14 which says, 12 Take care, brothers, lest there be in any of you an evil, unbelieving heart, leading you to fall away from the living God. 13 But exhort one another every day, as long as it is called ‘today,’ that none of you may be hardened by the deceitfulness of sin. 14 For we have come to share in Christ, if indeed we hold our original confidence firm to the end,” was given because within the Israelite people there were individuals who did not have faith and, thus, did not enter the Promise Land—which is the promised rest.  This warning must be heeded by us as well.  To cling to our confession—the Lord Jesus Christ—which is far better and greater than the salvation the Israelites experienced firsthand from Egypt.  If we have such a great high priest, all the more to cling to His goodness, His salvation, His redemptive work. For in Him we find ultimate rest.

If we have such a great high priest, all the more to cling to His goodness, His salvation, His redemptive work. For in Him we find ultimate rest. 

Yet this rest theme has some significance.  This rest theme is derived from the creation account found in Genesis 1 and 2.  After God finished creating He rested.  God called His people to honor this Sabbath rest by ceasing from work.  Joshua and the Israelites were promised a rest upon entering into the Promise Land.  Yet the author of Hebrews maneuvers to show that the rest communicated to Joshua was not one that would be experienced within the confines of this broken world, but pointed toward to a greater rest that would come later, ultimately, in the work and Person of Jesus Christ. That is why Hebrews 4:8-10 says:
For if Joshua had given them rest, God would not have spoken of another day later on. So then, there remains a Sabbath rest for the people of God, 10 for whoever has entered God's rest has also rested from his works as God did from his.”

Therefore, the rest was speaking of God’s work in Christ Jesus to bring forth restoration to the world and reconciliation to the Father.  One commentator writes, “Applied to God’s rest, it means no more self-effort as far as salvation is concerned. It means the end of trying to please God by our feeble, fleshy works. God’s perfect rest is a rest in free grace. . . To enter God’s rest means to be at peace with God, to possess the perfect peace He gives. It means to be free from guilt and even unnecessary feelings of guilt. It means freedom from worry about sin, because sin is forgiven. God’s rest is the end of legalistic works and the experience of peace in the total forgiveness of God.”1 Simply put, rest is to find true satisfaction and complete identity in God through Christ Jesus. 

Quickly note all the postures of rest found throughout the book of Hebrews:
Hebrews 1:3 ESV, He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high,”

Hebrews 10:12 ESV, 12 But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God,”
Therefore, the “Therefore” is there to connect the ultimate rest to the greater Moses, Jesus Christ.  He is the great high priest in which salvation stands.  Yet if faith is expressed in confidence and confidence is rooted in substance.  What is the substance of Christ that we would have confidence in Him?  

There it is again; why?

The Substance We Seek:

The substance and depth that we are seeking serve and embody the foundation which anchors the confidence that we have in entering the throne of grace.  We want to set our minds and hearts on the meat of the matter.  We want to saturate ourselves in the fullness of its array.  We want to be engulfed in the truth which stirs our hearts and affections, through the power of the Holy Spirit, to “set our minds on things that are above” (Col. 3:2). If you have your bibles please turn to Hebrews 4:14-16 and let us read it together:

14 Since then we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession. 15 For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. 16 Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need.”
The Greatness of the Priest:

Look at verse 14 again, “14 Since then we have a great high priest.” The author of Hebrews is distinguishing the greatness of the priesthood to which Jesus Himself represents.  This implies a distinction between the priesthood that is established by the Levitical law and the priesthood to which Jesus is operating in—the Melchizedekian priesthood.  Understanding this distinction will grant us access into the thought process of the author and, more importantly, the substance that anchors our confidence found in Christ Jesus Himself.  Though this may sound extremely technical, I hope to convey it in a manner that will bring to light the supremacy of Christ, or rather the centrality of Christ.

And I must quickly define that the priestly order in the OT were selected individuals by God who would operate in the intercessory office for the nation of Israel. Meaning, they would offer sacrifices to God on behalf of Israel for the forgiveness of sin.  Priest were, for a lack of a better term, middle men. 

Priest were, 
for a lack of a better term, 
middle men.

The author of Hebrews moves us into two areas within the letter to the describe the importance of the Melchizedekian priesthood which he notes in Hebrews 5:10, 10 being designated by God a high priest after the order of Melchizedek.”  Now before we dive into the distinction I am well aware of the fact that majority of you are asking: “Whose this Mel guy?” First things first.

Our first encounter with Melchizedek is in Genesis 14.  Within this context Abram’s nephew, Lot, is swept into a fury in which multiple kings have come and have overthrown the previous monarch.  In the process Lot is taken into captivity.  Abram, alongside a host of other kings and their respective armies, comes to aid and “William Wallace” the whole joint.  Afterwards Abram was blessed by Melchizedek who—if you look carefully—is described by Moses as being a “priest of God Most High” (Gen. 14:18). 

Therefore we know that the figure, Melchizedek, operated within the realm of the priesthood in which he extended a blessing to Abram while simultaneously functioning as a king—remember he led an army amidst those who took Lot captive.   Melchizedek, then, was a priest-king! Contrary to figures like Saul who was Israel’s first king, but fell into sin by operating in an office designated for Samuel—the priest. 

David sees this distinction as well! Look at Psalm 110:1-4, the most quoted OT passage within the NT, David writes:

1 The Lord says to my Lord: ‘Sit at my right hand, until I make your enemies your footstool.’ 2 The Lord sends forth from Zion your mighty scepter. Rule in the midst of your enemies! 3 Your people will offer themselves freely on the day of your power, in holy garments; from the womb of the morning, the dew of your youth will be yours. 4 The Lord has sworn and will not change His mind, ‘You are a priest forever after the order of Melchizedek.’”

David speaks of his Lord at the same time simultaneously being lord from the kingly standpoint.  Most commentators realize that David is speaking of his descendant who would later come to surpass his kingly reign—Jesus Christ Himself.  Yet David, being years removed from the establishment of the law sees that the promised King—Jesus Christ—would not come through the lineage of the Levitical priesthood—which would seem congruent with the biblical narrative—but rather fall into another priestly order—Melchizedek. 

Key words within this psalm such as “scepter,” “rule,” and “power” illustrate the notion of a Kingdom.  That the Lord of David would come and rule over His enemies and establish His kingly reign. Yet in the same notion David ends this descriptive psalm in saying, “You are a priest forever after the order of Melchizedek.” David understands that the messianic king would not fall within line of the Levitical priesthood, but would come through a different and better lineage. He Himself would be a priest-king like Melchizedek.

Where the bible largely operates within a genealogical structure—meaning the author would chart family lineage from birth to death—the Genesis account of Melchizedek records no such origin.  Anybody of anybody within the bible narrative is charted, yet Melchizedek—this gigantic figure—has no particular make-up.  David and the author of Hebrews takes this sign in terms of an eternal priest-king.  Meaning, because Melchizedek has no beginning and no end, he is a foreshadow of Jesus Christ who is the Alpha and Omega. Not that Melchizedek is an eternal being, but that he represents—or rather foreshadows—the eternal King Jesus Christ.

Meaning, because Melchizedek has no beginning and no end, he is a foreshadow of Jesus Christ who is the Alpha and Omega.

This brings us back to the book of Hebrews.  The author aligns himself (or herself) with David and maneuvers throughout the letter to convey to the audience the supremacy of Christ, or rather the centrality of Christ.

Therefore, the priestly mark, the intercessory work, of Christ far exceeds the Levitical approach of the Mosaic law.  Though Moses was an obedient figure, as shown in chapter 3, his lineage was not sufficient to bring forth transformation.  The fundamental flaw of the law was that it could not change nor remedy the human problem—sin.  The author articulates this in Hebrews 7:11 in saying,
11 Now if perfection had been attainable through the Levitical priesthood (for under it the people received the law), what further need would there have been for another priest to arise after the order of Melchizedek, rather than one named after the order of Aaron?”
Meaning that if the Levitical priesthood was sufficient in remedying our sin issue we would not have needed another priesthood in the Melchizedekian order.  But since the Levitical priesthood is insufficient there is a dire need for another order. 


Simply put, the Levitical law and its priest were too weak to bring about the new birth that was needed for humanity.  The author flushes out this reality in Hebrews 7:18-19, 23-24 in saying, 18 For on the one hand, a former commandment is set aside because of its weakness and uselessness 19 (for the law made nothing perfect); but on the other hand, a better hope is introduced, through which we draw near to God. . . 23 The former priests were many in number, because they were prevented by death from continuing in office, 24 but he holds his priesthood permanently, because he continues forever.”

Forever! He, Jesus, has no beginning no end.

You see! The author of Hebrews is acknowledging that the former, the Levitical priesthood, was inadequate while the latter, the Melchizedekian priesthood—namely Christ—was greater to bring forth the remedy for the human crisis, redemption from sin and reconciliation to God. 
Therefore, the claim of “a great high priest” in Hebrews 4:14 is conveying the better formula which would ground the necessity of our confidence in being centered upon Christ.  That is why the author pleads with us to “hold fast our confession” (Heb. 4:14).

Jesus is the greater Moses, because His intercession will never cease.  Jesus is the greater Aaron because He will never die. The author articulates this in Hebrews 7:25, 25 Consequently, He is also able to save to the uttermost those who draw near to God through Him, since He always lives to make intercession for them.

Jesus is the greater Moses, because His intercession will never cease.  Jesus is the greater Aaron because He will never die.

Passed through the Heavens: 

Since Jesus’ intercession is of one that will never cease, the access He embodies is of a more glorious engagement in the heavenly.  Meaning, just like His priesthood is more glorious than the Levitical priesthood, so is the reality of the inner courts to which He grants us access.  Through His sacrificial offering and intercessory work, believers have access to encounter the true and living God. 

Look at the rest of verse 14, 14 Since then we have a great high priest who has passed through the heavens.Because Jesus is the greater prophet than Moses; because Jesus is the greater priest than Aaron; because Jesus is the greater king than David; we, as believers, have access into the holies of holies where the Lord dwells and reigns.  Not in a tabernacle made by human hands but the true dwelling place in which He resides.  These OT measurements of inner and outer courts were merely shadows of the true dwelling place of the Lord. 

To this end the author says in Hebrews 9:11-12, 11 But when Christ appeared as a high priest of the good things that have come, then through the greater and more perfect tent (not made with hands, that is, not of this creation) 12 he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption.” The greater and more perfect tent speaks of the heavenly dwelling in which we see God face to face.  The blood of Christ grants us access and the intercessory work of Jesus is the fuel to our place of dwelling with God.

The imagery we see within the OT set up, again, is merely a copy of the prototype that is grounded in heaven.  Thus the author writes in Hebrews 9:23-24, 23 Thus it was necessary for the copies of the heavenly things to be purified with these rites, but the heavenly things themselves with better sacrifices than these. 24 For Christ has entered, not into holy places made with hands, which are copies of the true things, but into heaven itself, now to appear in the presence of God on our behalf.” Jesus has come with a new and better formula.  He is the better formula! Christ Himself has granted us access into the authentic realm of reality—union with God. 

He is the better formula! Christ Himself has granted us access into the authentic realm of reality—union with God. 

Throughout the book of Hebrews the author is assuring us that through the blood of Christ believers gain access into intimate relationship with God.  Consider these verses: 
Hebrews 4:14 ESV, 14 Since then we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession.”

Hebrews 6:19 ESV, 19 We have this as a sure and steadfast anchor of the soul, a hope that enters into the inner place behind the curtain,”

Hebrews 8:1-2 ESV, 1 Now the point in what we are saying is this: we have such a high priest, one who is seated at the right hand of the throne of the Majesty in heaven, a minister in the holy places, in the true tent that the Lord set up, not man.”

Hebrews 10:19-20 ESV, 19 Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus, 20 by the new and living way that he opened for us through the curtain, that is, through his flesh,”
For the author, since we have such a great reward in being reconciled to God through the Son, let us 14 . . . hold fast our confession.” Let us not thwart the Gospel by adding onto it nor leaving it behind. 

Young people, are we aware of what the Gospel of Jesus Christ grants us? Do we realize that the blood of Christ grants us access to communion with God and to experience joy forevermore?

Sympathy: 

I am not a fool as to think that there are not some in this room who has left the faith due to the false notion that the church owes them something.  I am very much aware that many of you attend this event for the sheer thrill. Many of you volunteer as workers for the single hope of hanging out with friends.  A Christ-less aim and, therefore, an empty affection for the local church.  Many of you attend SALT but can not make it to the local assembly. Because, in your minds, the church is there to pamper your needs, to fulfill your longings, to promise you prosperity.  The church, for young people, is a place I take take take, without committing myself to the mission of the Gospel.  When this becomes the central tenants of the Christian faith, we have fallen prey to the world’s rendition of religion. 

When all that we want from God is His gifts rather than God Himself, we have undermined the Gospel message and mocked the power of the cross and resurrection. 

God is the Gospel! He is the prize; the reward; the allurement of our hearts. We get God!
Weakness: Hebrews 4:15 reads, 15 For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin.” Clearly the author indicates that Jesus is able to sympathize with our struggle because He embodied our pain.  He took on humanity and experienced all the tension, temptation, and pressure of human life.

He took on humanity and experienced all the tension, temptation, and pressure of human life. 

Later on in Hebrews 5:8 it reads, 8 Although He was a son, He learned obedience through what He suffered. 9 And being made perfect, He became the source of eternal salvation to all who obey Him.” Being made perfect? Was not Jesus perfect already?  As God in the flesh, was He lacking?
One commentator writes, “[Jesus] learned how to obey in the anvil of human experience, as He experienced life day by day. In particular He learned obedience in His sufferings. When suffering strikes, human beings are inclined to do whatever it takes to avoid it, to find another path where there is joy and refreshment. Jesus, however, learned how to trust God and do his will in the midst of His suffering. His first aim was not His own pleasure and comfort but the will of God.”2

In His humanity Jesus gave Himself to suffering in order to be obedient to the Father.  His joy was not grounded in individual pleasures that were artificial and timely, but rather in the infinite glories that amounted to union with the Father.  Therefore, the author could say in Hebrews 12:2,
looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God.”


In His humanity Jesus gave Himself to suffering in order to be obedient to the Father.  His joy was not grounded in individual pleasures that were artificial and timely, but rather in the infinite glories that amounted to union with the Father. 

The pain of the cross was overridden by the sheer fact that eternal joy would be had with God the Father.  The glory of God’s salvation would shine greater in light of the cross.  The Apostle Paul says it like this in Ephesians 1:4b - 6, 4 In love he predestined us[a] for adoption to himself as sons through Jesus Christ, according to the purpose of his will, to the praise of his glorious grace, with which he has blessed us in the Beloved.”

The pain of the cross could not drown out the joy of the Lord.


Without Sin: 

In His reverence for God which expressed itself in obedience to the Father He was without sin.  Suffering He endured because of the love He embodies for the Father in which the Spirit proceeds onto the community of saints for the good of the church and the glory of His Name.  Hebrews 4:15 speaks, 15 yet without sin.”

Obedience quantifies love and the enunciation of Christ’s love is captured in the sinless life He lives with the Father.  Jesus says in John 5:19, 19 So Jesus said to them, “Truly, truly, I say to you, the Son can do nothing of His own accord, but only what he sees the Father doing. For whatever the Father does, that the Son does likewise.” In the midst of a generation that says, “Me, me, me” or “I, I, I;” the Son is saying “not as I will, but as you will” (Matt. 26:39). 

Look how the author of Hebrews articulates the love of Christ:
Hebrews 2:9 ESV, But we see him who for a little while was made lower than the angels, namely Jesus, crowned with glory and honor because of the suffering of death, so that by the grace of God he might taste death for everyone.”

Hebrews 2:17-18 ESV, 17 Therefore he had to be made like his brothers in every respect, so that he might become a merciful and faithful high priest in the service of God, to make propitiation for the sins of the people. 18 For because he himself has suffered when tempted, he is able to help those who are being tempted.” 
Yes, we struggle with the sin of selfishness, greed, lust, or other countless sins; but we have an advocate at the right hand of the Father who intercedes on our behalf.  Some of you have turned and have sought worldly pressures to fill the eternal whole in your heart that only God can fulfill.  You have chased your vocation, your money, sex, and drugs. You have chased fame, power, and your own ways.  You have chased all these worldly things only to find that you remain empty and unsatisfied. 

 You have chased all these worldly things only to find that you remain empty and unsatisfied.  


Confidence in the Substance of Christ: 

The Hebrew author has called us to confidence.  Not just confidence emotionally or in the realm of positive thinking, but a confidence that is built upon substance, depth, weight, and character.  Confidence in the work and Person of Jesus Christ.  That He is “a priest forever after the order of Melchizedek” (Ps. 110:4) whose intercessory work has no end and whose love for the Father has no bound.  Who in His sacrifice can sympathize with my weakness and become my strength. 

To this reason we, the SALT staff, can stand with the author of Hebrews and proclaim with conviction, “
16 Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need” (Heb. 4:16). As the tireless Intercessor of our faith, we have access to mercy and in Him we find the grace that will assist us in times of need.

May the beauty of God in the face of Christ grow ever clearer through the power of the Holy Spirit.  May our eyes be opened to the wonderful Savior we have in Christ Jesus.  May He receive all the praise, honor, and glory. 

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*footnotes

1. John MacArthur, Hebrews. The New Testament Commentary (Chicago: Moody Publisher, 1983), 96. 

2.  Thomas R. Schreiner, Commentary on Hebrews: Biblical Theology for Christian Proclamation (Nashville: Holman Reference, 2015), 164-165.
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McYoung Yang (M. Div., The Southern Baptist Theological Seminary). He is the husband of Debbie Yang and the father to McCayden (8), McCoy (7), McColsen (5), and DeYoung (2).  He has recently accepted the position of Associate Professor of Theology at Crown College in Saint Bonifacius, MN and will begin teaching in the Fall of 2017. He is currently serving as a Counsel member of the Youth Ministry of the Hmong District of the C&MA. McYoung is continuing his post-graduate studies at Midwestern Baptist Theological Seminary where he hopes to obtain his PhD in Theology. He seeks to use his training and platform as a means to serve the local church in living life through the Gospel lens. McYoung enjoys reading/writing, sports, and playing with his children.