USING THE BOOK OF HEBREWS FOR EFFECTIVE CROSS-CULTURAL COMMUNICATION
Introduction - The problem of any communicator lies in one’s ability to make his message speak to the heart felt needs of his audience. Fifteen years ago, I talked with one of my Jewish friends after an Old Testament survey class. I asked him, "What is your favorite passage in the Bible?" He thought for a minute and said, "I think it is the first eight chapters of First Chronicles." Since, I did not know that portion of the Old Testament that well, I pressed him further and asked why. He said, "These are Hebrew genealogies." To my way of thinking, these are some of the most boring sections of the Bible. Give me Romans 12-15 any day for practical advise. Little did I realize how important that conversation would be for my understanding of teaching African in a Nigerian seminary.
To my Jewish friend, like my Nigerian students, genealogies describe the rich heritage exhibited in a kin-ship oriented society unlike my own - individualistic one. To my Jewish friend, an active member of "Jews For Jesus" evangelistic commission, as well as to my African students, genealogies tell more about the love of God through history than many other sections in the scriptures. Like my Jewish classmate, many of my Nigerian students were far more apt to respond to the messages of the Hebrew historical viewpoint than the western - individualistic outlook. The medium would really become the message as Marshall McCuhan so aptly taught us back at the dawn of the television age. It was all a matter of perspective related communication. ]
Case Study - Today, as I drove around Jos, Nigeria, I discovered another illustration of the importance of contextualized learning. While I was looking for petrol I turned on my car radio only to hear another ghastly sound of chanting, drums, and an ear splitting horns interspersed with a man singing Hausa proverbs. Then I thought, perhaps some of my teaching, preaching, and evangelism pitches sound just like that to many Africans. I had often assumed that the main problem of presenting Biblical truth was how to relate the gospel to an African world view without compromising its content. Similarly, when I watch students doze off in my seminary classes, I question my own ability to teach relevantly, effectively, and contextually. When is all of this confusion about cross-cultural communication going to get easier? It makes me wonder, "What is it going to take to make my teaching, communicating, and preaching ministries speak in a frequency that most Africans want to hear?"
Recently, I picked up a small booklet called Jesus in African Culture by Kwame Bekiako. He suggests presenting Christ as the answer to the questions Africans are wrestling with rather than the one’s most of the well meaning white theologians ask. He stimulated my thinking by calling the book of Hebrews as "Our Epistle". He says the following about Hebrews as one of the key books in the New Testament to bridge the gaps between Africans and the New Testament portrayal of Christ:
"Hebrews is the one book in the New Testament in which Jesus Christ is understood and presented as High Priest. His priestly mediatorial role is fully explored and we are given one of the highest and most advanced understandings of Christ in the entire New Testament... Why should an Akan (Ghanian Tribe) relate to Jesus of Nazareth who does not belong to his clan, family, tribe and nation." The way the writer of the Epistle to the Hebrews approached the question we have indicated, is to work from the achievement of Jesus - in the meaning of his death and resurrection - into the Biblical tradition of sacrifice and high priestly mediation." (p.33,34)
What Bediako says makes a great deal of Biblical and cultural sense in sparking the lines of communication to Africans. It made me realize what I had been missing by overlooking the medicine of Hebrews and its approach in teaching, preaching, and evangelizing Africans after all these years.
There are several insights that we can draw from the connections between Christ’s achievements and His ability to relate contextually to an African’s need to have:
1). A powerful mediator during times of trouble. (Heb. 4:14-16)
2). A sacrifice to atone (Make amends for the wrong and accept all the harsh consequences) for all human sins. (Heb. 10:11-18)
3). A trusting relationship with a God who can relate to the real problems of fear of the spirits and other evil forces. (Heb. 11:29,30)
4). A God who develops leaders who will imitate the faith of Godly saints who have gone before. Abraham is model for faith development. (Heb. 13:7,8,17)
5). A remedy for the soul sicknesses that plagued our people. (Heb. 9:11-28)
6). A protectionary means for shielding us from the evil spirits in the realm of the supernatural without having to fear charms, curses, or juju practices by rivals. (Heb. 10:1-18)
7). A practical theology that gives real answers rather than theoretical propositions in times of emergencies. (Heb.13:1-21)
8). An explanation about the reasons why the good suffer while the wicked seem to prosper. (Heb. 12:4-13)
9). A process for developing security through experience without compromising with the world’s values. (Heb. 5:12-14)
10). A promise of a future eternal security despite the numerous temptations that cause hardships. (Heb. 6:-1-20) This achievement also helps us on,
11). How to overcome defeat, distress, and persecution from unjust oppressors. (Heb. 11:1-12:1),
12). Using God’s solemn warnings to effectively bring as many to Christ as possible. (Heb. 12:25-29). Furthermore,
13). The writer of Hebrews used a generous number of metaphors such as Melchizedek as types of Christ to clarify confusions about human- traditional priests. Heb. 7:11,17,21
14). Africans, as the Hebrews, appreciate forthright warnings of how to avoid coming judgment. In Heb. 2:1-4 there is a firm exhortation to pay attention as there is no escape if we ignore such a great salvation,
15). Severe consequences await Hebrews, Gentiles, and Africans who keep on sinning deliberately. (Heb. 10:26-39)
16). The Dangers of Being a Counterfeit or Professing Christian is acutely real to the African Church as it was in Hebrew Community of the first century persecutions. Heb. 6:4-8
17). Indiscipline, immorality, and backsliding problems are dealt with severely by God in Hebrews 3-4. It emphasize accountability to God in this life and the next.
18). Chastening is for believers who fall into sin in order that they can be
restored to fellowship and blessings. (Heb. 12:1-13)
These and many other vital needs can be found through an intimate knowledge, trust, and practice of the truths in the pages of Hebrews. Let us examine some of the most important points of identification for the problems facing the African church from within and without!
1. Presenting Christ as The Most Powerful Mediator For Africans.
Traditionally, mediums in Africa link humans with the spirits of the supernatural. They have daily duties of communicating wishes to the ancestors as well as discerning the will of the ancestors to the family members. Usually, the mediator approaches the spirits of the supernatural through songs, chants, or the offering of special sacrifices. The whole event is shrouded with a sense of mystery as the seekers are completely dependent on the mediator to make the connections. For example, I will never forget the time that one of my students reported that several of the members of his church offered three white chickens to a mediator on behalf of a woman who sought a safe delivery of her first child. Even though they knew that the Bible spoke against this practice, they were afraid of allowing anything to happen to this first born child of such an important family. Despite, the Pastor’s warning, the family felt too fearful to risk offending some of the ancestors.
When I spoke to the student-Pastor about his dilemma, I began to realize the relevance of the powerful aspects of Christ’s mediatorship for such a situation. Perhaps, the Pastor could have called the family together and arranged a special mediatorial prayer service for the woman’s safe delivery. Doing this public presentation of the powers of Christ’s ability to mediate on behalf of the woman would send multiple signals rippling throughout the community. First, it would be a declaration of the solidarity of the church behind the woman. Second, it would be a powerful demonstration of their faith in Christ’s protective power over that of the spirits. Thirdly, it would be affirming the strength of Christ over all other ancestral powers to cause complications before, during, or after the delivery. Fourthly, it would give a dramatic demonstration to non-christians and Christians alike of the great faith of the people in the mediating effects of Christ’s ministry. Fifthly, we have a high priest mediating for us in heaven greater than all other powers in knowledge, power, and dominion. Sixthly, this public stance would encourage others to share in a similar intimate relationships with our High Priest, Jesus Christ. Seventh, it would eventually put the medium and village diviners out of work which would diminish the temptation of others to seek their assistance. All of these and more meanings, applications, and implications of the Great High Priest-Mediator would be gleamed from the verse which says:
"Therefore, since we have a great high priest who has gone through the heavens, Jesus the Son of God, let us hold firmly to the faith we profess. For we do not have a high priest who is unable to sympathize with our weaknesses, bur we have one who have been tempted in every way, just as we are - yet was without sin. Let us then approach the throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need." (Heb. 4:14-16)
2. Presenting Christ as the atoning sacrifice for our sins and their terrible consequences as superior to all other types of oblations in traditional religions.
Sacrifices in Africa are a continual attempt to provide harmony between the human community and the divine power sources. When my students at the seminary are asked about the effects and purposes of sacrifices in their villages, such as with eggs, animals, and even human body parts in Nigeria, they tend to struggle. Many Africans know by tradition that sacrifices provide benefits for those who offer them. However, the exact nature of their effects, their sufficiency, or their basis are always in question. Some of the students have even been asked by their members if today’s sacrifices should be affected by today’s rate of inflation.
In Hebrews 10:1-18, we are given several contrasting differences between the sacrifices of men and Christ’s. First, Christ’s sacrifice does not need to repeated endlessly year after year. Second, Christ’s sacrifice covers the greatest and the least of sins. Thirdly, Christ’s sacrifice cannot be bought, earned, or manipulated by humans. Remember the disastrous results that came to the sons of Sceva in Acts 19 when they tried to call on the name of Jesus to make money in exorcising evil spirits? The evil spirits said, "Jesus I know and I know about Paul, but who are you?" Then the man who had the evil spirit jumped on them all. He gave them such a beating that they ran out of the house naked and bleeding." There are disastrous consequences for trying be a counterfeit minister of Christ. Fourthly, it is impossible for animal or human sacrifices to cleanse men from sin. Fifthly, Christ’s sacrifice is the only thing that will please God completely. Any other kind of good deed, fetish, amulet, charm, or offering will only be a symbolic reflection of the attitude of one’s heart. Even sincerity is not enough to atone for the sins of even the purest person. Sixthly, Christ’s sacrifice is the key to the door that allows us into the inner sanctum of the Holy of Holies where we can fellowship with God. His fellowship cleanses us, renews us, and enables us to do the things that are impossible with men.
3. A trusting relationship with a High Priest who can relate to the real problems of fear of the spirits and other evil forces as opposed to deceitful ones. (Heb. 10:19-39;11:29-30)
Africans realize that there is nothing more important than a trusting relationship with someone who can deal with one’s problems. Relationships are usually developed through knowing about a person’s background in Africa. For example, when one wants to teach how to have a relationship with an overcoming God one should turn to Moses. In Heb. 11:29 the writer tells us:
"By faith the people passed through the Red Sea as on dry land; but when the Egyptians tried to do so, they were drowned."
Moses shows Africans how faith helps us move forward regardless of the opposition we face. While the people wanted to return to the securities in Egypt, Moses simply stretched out his hand over the sea, and all that night the Lord drove the sea back with a strong east wind and turned it into dry land. (Ex. 14:21) Africans need to see a leader exercise great faith before them in order to quiet the doubts of the resistors to change. Yet, Moses called the elders together and told them God had told him to lead the people out of Egypt. He then led them in bowing to worship God. That act of faith led them to find a lamb and observe the Passover as a feast of escape, the foreshadowing of their deliverance. Then the people followed Moses and the elders by faith. Together they went forward to the promised land in faith, however initiated by a man of God with great relationship in God. No doubt many of them wondered if the winds would dissipate half way through the Red Sea. Others were worried that the Egyptians would catch them before they reached shore. Still, the Bible assures Africans, "But the Israelites went through the sea on dry ground, with a wall of water on their right and left. That day the Lord saved Israel from the hands of the Egyptians, and the Israelites saw the great power the Lord displayed against the Egyptians, the people feared the Lord and put their trust in him and in Moses his servant!" (Ex. 14:29-31)
In order for communication to be maximized many Africans need the exemplary faith of a bold leader. Shepherds must exhibit bold faith that defies the encroaching enemies of materialism, humanism, and idolatry. He must pull the people forward to the higher ground of the will of God rather than go back to the comforts of traditions.
4. A God who develops leaders who will imitate the faith of Godly saints rather than corrupted officials, who have gone before. (Heb. 13:7,8,17)
Development is an overused word in the third world. It is used in farming, community health, and economic circles. Even in the church, development has taken on the meaning of "a developing country" implying a poor or primitive organization that is trying to overcome its backward conditions. However, in the book of Hebrews, we can see how God developed leaders whose faith became mutable. Notice that the writer of Hebrews does not suggest that we imitate the culture of the leaders, but their faith instead. God develops Abraham by asking him to go to a place where he is unfamiliar. "By faith Abraham when called, obeyed and went out to a place which he would later receive as an inheritance." (Heb. 11:8) Note that Abraham did not demand that every detail be explained to him before he went. Many of Africas’ greatest leaders were sent out to new unreached areas where they began new churches. One such leader suffered untold persecutions from Muslims. Even his own family pestered him to give up this ’life of blind faith.’ Nevertheless, Evangelist Dogonyaro went throughout West Africa planting churches, but more importantly giving Africans example of the kind of faith it takes to develop a man of God. Eventually, God fulfilled his promised to Abraham that through his seed all the nations of the earth would be blessed, but it took great life risking faith. Abraham not only had to endanger his own life, his wife’s life, but eventually his only son’s life. Without this kind of faith that makes one vulnerable, leaders cannot develop to their potential. Perhaps, this is why so many African leaders struggle with compromising behavior in the church and in society?
African leaders who will succeed and make a lasting impact will have to be people who can start and finish their adventures by faith. There are multiple of examples of such men in Hebrews 11. It seems that we have many men who are eager to become the founder and President of their own organizations, theological institutions, or denominations. Yet, when the problems increase, many of them do not have the kind of faith to finish the work that they began. Africans need men like Abraham who were life-long and consistent pilgrims. They knew that they would be recompensed for their deeds through faith. They did not waver in unbelief but grew strong in faith being fully persuaded that God could do what He said He would do and they acted on that conviction. (Rom.4:20,21) Africa needs leaders in the home, in the church, in government, and in business who make their position certain about their identity and responsibilities. Refusing to return to Ur of Chaldees, even though he at times wished he could, Abraham refused to driven back home through fear, intimidation, or a softening of his will. Easily, Abraham, as a wealthy man could have assumed a big position of authority in his area. Yet, he told the Hittites, "I am an alien and a stranger among you." (Gen.23:4) He implied that his behavior should be markedly different from those living according to the world’s values. Africa needs leaders who are willing to say in their hearts and in their conversations with conviction:
"This world is not my home, I’m just a passing through. My treasures (Rights, responsibilities, and rewards) are laid up, some where beyond the blue."
5. The Writer of Hebrews used a generous number of metaphors such as Melchizedek a type of Christ to clarify confusions about human- traditional priests. Heb. 7:11,17,21 gives us insights into the offices, titles, identities, responsibilities, attributes, and his timeless origin. As one without father or end of life he is portrayed in a Jewish interpretation as a prefiguration of Christ. Throughout Africa there are numerous priests who confuse people about their identities, capabilities, and access to supernatural powers. Melchizedek’s priesthood looks forward to Christ’s eternal existence and his unending priesthood. Types are particularly effective in communicating across cultures in Africa. They can help teach people characteristics of the supernatural by looking at those incarnated people like Solomon, David, and Melchizedek as portrayals of Christ. Melchizedek was an angelic being who reigned for a time at Salem (Jerusalem), in the same way that David and Solomon point to Christ as our king.
Types can show similarities in qualities and give insights into the hidden meanings of personalities. For example, when the writer of Hebrews says, in Heb. 7:4, "Just think how great he was: Even the patriarch Abraham gave him a tenth of the plunder." This is particularly clear to many Africans who understand that the one to whom they pay their offerings is greater than the one who is giving. However, in donating their money they are assured of being blessed by the greater one. All of these comparisons with Melchizedek is to show how the new priesthood of the N.T. believers supersedes that of the O.T. kind. Furthermore, the writer advocates that since the priesthood of the O.T. was imperfect so was the whole legal system upon which it was based. He is in effect saying, "You are not under the law, but under grace. Just as Melchizedek was above the law and human priestly codes, so the N.T. Christian is not chained to the law or priestly codes, but has direct access to God through Christ. This is a marvelous revelation for African believers who for too long have been dependent on earthly priests to intercede on their behalf to the spirits. The new priests do not hold their office on the basis of regulation as to the ancestry. Instead, the N.T. priests are not under the law of the carnal commandment which was designed to point us to Christ. The formal legal - priestly system has been replaced with the new priesthood of all believers. It is a better hope by which we can all draw near with a pure heart having our consciences cleaned through Christ. Unlike the law and the priests who made nothing perfect to God, Christ and the believers’ faith make us perfectly presentable to God. We are no longer required to make sacrifices, but can come to our great Lord directly through the New High Priest - Jesus Christ our Lord.
It is through this comparison and contrasts with the old and new Priests that the writer is able to help us communicate across the cultures of the New and Old Testament. In similar ways the cross-cultural minister is able to communicate to the African mind using the comparisons and contrasts with the O.T. imperfect priestly and the perfected priest in the Hebrews. Most Africans appreciate the significance of the priest who can pray for them, intercede on their behalf, and with whom they can share their intimate confessions to. In their fellow priests they can find comfort, consolation, and a divine sense of God’s counsel. All of this priestly inheritance comes to every believer through an oath of salvation by grace through faith. Heb. 7:20-22. This oath was taken by Jesus Christ on our behalf so that he became our guarantor of our priestly rights. Jesus assures believers of the superiority of the new order over the old because of His oath to secure our priestly identity, roles, and responsibilities! No longer do we have to submit to the inferior human priests who need to offer animal sacrifices which have no merit before God.
6. Africans, as the Hebrews, appreciate forthright warnings of how to avoid coming judgment. In Heb. 2:1-4 there is a firm exhortation to pay attention as there is no escape if we ignore such a great salvation. The argument assumes that the gospel is greater than the law, the sacrifices, or the old ceremonial system of trying to please God by outward actions. It implies that if disregard for the law brought about punishment, neglecting to believe in the gospel will bring about even more severe consequences. Jesus has tasted death for everyman so that He might bring many sons to the glory of eternal life. In this Jesus is not ashamed to call believers brothers as we share in the same inheritance as members of His family. Membership in important families is considered a key to success in Africa. It provides protection, blessings, and honor automatically because of who one belongs to. This was seen yesterday in my class on cross-cultural evangelism. One of the students told about a family of priests in his village that had so much prestige, respect, and power with the people they were constantly being called upon for advise. Simply by mentioning the family name, people automatically gave credibility to the individual associated with that family name. Similarly, identification with Jesus gives us instant belonging to the most powerful, holy, and exalted family in the universe. The name which above every name - Jesus Christ.
7. Severe consequences await Africans who keep on sinning deliberately. In Heb. 10:26-39 the Hebrews were told that:
"If we deliberately keep on sinning after we have received the knowledge of the truth, no sacrifice for sins is left, but only a fearful expectation of judgment and of raging fire that will consume the enemies of God."
Over the last eight years our seminary evangelism teams have found a great response in African audiences with this message. By showing films like "The Burning Hell", "The Grim Reaper" and "The Second Coming of Jesus Christ" we portray the same kind of message that the writer of Hebrews spoke about. This message of judgment is highly dramatic, emotional, and confrontational, but effective with African audiences. These messages are understood and believed with great fervency. Our film teams have led over 40,000 people to Christ over the last eight years by emphasizing this stern warning. Likewise, the O.T. minded Jews receiving this letter would have responded to this straight forward appeal. Many of them were simply professing-counterfeit Christians who wanted to go back into Judaistic ritual worship during times of persecution by the Romans. But the writer warns them they are trampling under foot the Son of God. This describes a spiteful action of returning to reliance on the animal sacrificial system. They were showing that they were not genuine believers. Many African congregations are filled with such nominal (In name only, but not in actual regenerated state) Christians. They would in effect, like the Hebrew Christians, be wilfully and with their eyes open, deny the deity of Jesus. If they are saying that there are other sacrifices that are just as effective as Christ for sins, then His blood has no more worth than anything else’s blood. Africans appreciate the significance of blood sacrifices, so they can relate to the superiority of Christ’s blood sacrifice as the all-sufficient offering for the sins of the whole world. To insult Him by turning to other sacrifices is to reject Him as Savior. It is for this reason that the writer says:
"How much more severely do you think a man deserves to be punished who has trampled the Son of God under foot, who has treated as an unholy thing the blood of the covenant that sanctified him, and who has insulted the Spirit of grace?... For we know him who said, ’It is mine to avenge; I will repay, and again, The Lord will judge his people. It is a dreadful thing to fall into the hands of the living God." (Heb. 10:29-31)
Africans understand this part of God’s attribute as one who judges with severity, fire, and destruction.
Example - Several years ago, Art Redekop, the former S.I.M. director in Nigeria, told me about the Zabolo tribal custom of judgment. It seems that the people got a new chief every seven years. During this time, the chief was given all authority to rule the people as he chose. However, after his ruling period elapsed, he was to face judgment for all the people of the village, lest the gods should become displeased that someone was taking their place of power. Usually, the chiefs were taken up to the sacred mountain where they had their throats slashed and their bodies were sacrificed on the altar to the ancestors. Fire purified the village of its sins and prepared the way for the installation of a new chief. However, during Art’s time, one of the chiefs refused to be sacrificed to the gods. This meant that he would have to undergo stricter judgment for his refusal to submit to the covenant of the village. He was beaten, tortured, and eventually skinned alive. Then his body was offered up as a sacrificial offering to the gods. When the first missionaries approached the Zabolo people they shared how Jesus’ sacrifice provided the atonement for the sins of all people for all time. They stopped their practices of sacrificing their chief, until now when many people want to return to the old practices as did some of the Jews in the days of the book of Hebrews. Cultural revivalism is sweeping Africa today in the form of African Traditional Religions, spiritism, and syncretism. The same exhortation should be used to show that those who shrink back to the old sacrificial system are headed for destruction.
8. The Dangers of Being a Counterfeit or Professing Christian is acutely real to the African Church. In Heb. 6:4-8 the writer warns his writers of the dangers of only pretending they are genuine believers. Some people falsely use this passage to teach that Christians can lose their salvation. They believe, with a strong belief in A.T.R., that the passage is speaking to Christians who renounce Christ and thereby put Him up for public shame consequently losing their salvation. This view contradicts all other passages in scripture which supports the eternal security of every believer in Christ. Furthermore, this warning is given so that professing Christians may not be given over to a depraved mind as in Rom. 1:18-26. The experiences of the professing Hebrew believers fall short of true saving faith. These nominal Christians can be likened to those who have fallen on the rocky ground in the parable of the sower (Mark 4:1-22). These are people like Judas Iscariot who profess to know Christ, but only know Him through outward conformity to His teachings. They enjoy the benefits of being with other Christians, learn a great deal from the teachings of scripture, are even enlightened by the truth, but are not truly born again believers. Writing in his commentary on the book of Hebrews, An Unshakable Kingdom, David Gooding says this about the counterfeit Christians:
"Some of the Hebrews received undeniable spiritual benefit from the Holy Spirit. He enlightened them. Like Saul of Tarsus, in spite of seeing many miracles they continued to reject Christ... Some were like the Jews mentioned in John 8:31-58. They believed on Jesus, says scripture, so we must not say they didn’t. But what was their faith worth? An hour or so later, when they discovered what Jesus actually taught, what his salvation would imply and what truly believing on him would mean, they rejected his teaching out of hand. He then pointed out that they were not children of God. They were of their father, the devil - were and always had been. So it was after the resurrection: some who professed to believe, subsequently fell away."
The writer was saying in effect, "You cannot belong to legalistic Judaism and accept the deity of Jesus at the same time." Just as a African cannot belong to a secret society, or ancestral worship system and still belong to Jesus Christ. No one can serve two masters, for either he will hate the one and love the other. To accept one is to reject belief in the other. One must choose who is to be worshipped above all others. Professing Christians may have experienced miracles, may have tasted of the Holy Spirit’s goodness, and may have enjoy the ministry of baptism, but may not have been saved through regeneration in Christ.
Just as the Christians in this passage have taken the initial steps toward becoming Christians, so have many Africans professed to believe in Jesus as Savior. They are slipping back to the basic tenets of their traditional religions. The writer of Hebrews refers to the warning given in Chapters 3-4 based on the rebellious Israelites who were forced to take 40 years to cross the desert, many of which failed to enter into the promise land because of their unbelief. In like fashion, the Hebrews who professed faith in Christ, but were not genuinely able to enter into Heaven. They would only be saved if they repented and placed their faith solely in Christ for the forgiveness of their personal sins. This would include a subsequent evidencing of the fruits of salvation. The professing Christians would eventually come to a point where their repentance would be ineffectual since they had hardened their own hearts against the glorious light of the gospel. The writer does not want these so-called Christians to be deceived into thinking that they are headed for heaven. He does not want them to wander needlessly from one idol worshipper to another aimlessly looking for something outside of Christ for real power.
Once the Spirit of God takes up residence inside of a believer He will convict him of wrong-doings and his sins of omission. For the Jews, as for many Africans, the keeping of rituals, traditional practices of charm wearing, and ceremonial cleansing sacrifices is an external remedy for an internal problem. The writer insists that only through Christ can the internal problem be rectified. Just to come under the influence of the Holy Spirit’s teachings by professing to turn from darkness to light is not enough to experience salvation through Christ. The baptism classes, the laying on of hands, as well as coming under the influence of the covenantal blessings are not sufficient means to regenerate one. Today, people must be warned that they are in danger of public and final eternal rejection from God if they have not placed their faith alone in Jesus Christ for salvation. They cannot depend on their denominational affiliation to get them into heaven. They cannot depend on their baptism to assure them of acceptance before God. Neither can they rely on affiliation with a great Pastor of faith. Reliance on Christ will produce the fruits of a transformed life fully of righteous deeds and changed perceptions. Of this the writer was confident of for the majority of the readers of the letter of Hebrews. Changed lives and works of love suggest that most of these people were indeed born again Christians. A balanced message of judgment and reassurance for the truly regenerate must be preached.
9. The Problem of the Lordship of Christ versus the Power of Chiefs and Human Authorities.
There is strong sentiments amongst Africans that their chief’s position is bound up with strong religious overtones. As a result, many chiefs feel that they must perform the ritual functions of their office if they are to merit the respect of former authorities. So as not to make unnecessary divisions between African culture and Christianity there needs to be guidelines clarified for leaders. There needs be healthy ways that the people can subscribe their loyalties to the local authorities without surrendering their chief allegiances to Jesus Christ. This calls for proper adaptation of the principles of Hebrews as the Jews adjusted their systems to the deeper beliefs in Christ.
To begin with, there are several differences between Christianity and traditional beliefs. First, the sanctuary of the high priest in traditional religions as in Judaism is a man-made one. It is inferior to the God made sanctuary of heaven where Christ is seated at the right hand of God the Father Almighty interceding on our behalf. We do not have to rely on human mediators as a channel to the highest power any longer. Secondly, Israel’s High Priest entered the earthly Holy Place on the day of atonement, and came out again the same day - the same hour. Each year he would do this on behalf of the people. Christ, entered the Most Holy Place once and for all (Heb. 9:12) His sufficient sacrifice provides all of us with instant access to God through prayer. Thirdly, the priests had to offer themselves to God after ceremonial cleansing from defilement. This provided the people with visible object lessons of the need for purifications. However, once they were cleaned outwardly did not mean that they were always clean on the inside. For example, remember the priest who in the story of the good Samaritan of Luke 15. He did not want to touch the injured man for fear that he might have to go 10 days of ceremonial cleansing for touching a dead body. (Numbers 19) This created a fear of physical death as something that was to be abhorred by the living.
Case Study - Eight years ago, I came upon eight dead men on the road to Kano, Nigeria. Traffic was backed up for 200 yards as no one in this Muslim village wanted to touch the dead bodies for fear of receiving some ill effects. I had to assist in removing the dead bodies with several Christian police officers in order to get the traffic moving again. In addition, I took three injured people to the hospital because everyone else was afraid that they would receive a curse or blame if the injured died on the way to the hospital. It formed a lasting impression in my mind of the severe fear of death in Nigeria for numerous spiritually related reasons.
Since physical death is bad, spiritual death could only be worse to most Africans. Probably this is why death is such a fearful thing for most Africans as it remains mysterious to the majority. This is one of the most powerful means of bringing Africans into serious spiritual discussions. They are keen to appreciate the seriousness of death - both physically and spiritually. A dead man cannot communicate with someone. Consequently, the spiritually dead are unable to communicate with God or men. Even though some are physically alive they are spiritually dead as both Paul, Jesus, and the writer of Hebrews are teaching. Heb. 9:27 says, "Just as man is destined to die once, and after that to face judgment, so Christ was sacrificed once to take away the sins of many people. And by that will, we have been made holy through the sacrifice of the body of Jesus Christ once for all. Unlike the priest who stands and performs his religious duties again and again. Because by one sacrifice he has made perfect forever those who are being made holy.. Their sins and lawless acts I will remember no more." (Heb. 10:11, 17)
In addition the regenerate do not have to hesitate to come into His presence with our needs after times of wrong deeds. In some African settings, the one in need is required to offer special gifts, offerings, and even body parts at times in order to appear acceptable before the earthly traditional priests. Our thoughts, consciences, and service can be made right instantly through confession of sins. (I John 1:9) Then the Holy Spirit can take the Word of God washing our consciences from guilt, shame, and uncleanliness. The blood of Jesus cleanses our emotions, minds, and attitudes from all limitations so that we may serve God unhindered. We need not hesitate to act out of fear of curses, retribution, or scorn. In full confidence we may come boldly to the throne of grace that may find mercy and help in the times of need. (Heb. 4:16)
10. Indiscipline, immorality, and backsliding problems are dealt with severely by God in Hebrews 3-4, emphasize accountability to God in this life and the next. Traditionally, many cases of indiscipline, immorality, and backsliding were blamed on the missionaries portrayal of a forgiving God. To some anthropologists this explained why many African societies had their cultures "destroyed". They assert that the problems of African communities have escalated with the coming of the missionaries and his message. Writing for the American Anthropolitical Association, John Messenger Jr. describes what he saw among the Anang people of Southeastern Nigeria during his research in 1952 (Smalley, p.565):
"Theft, bribery, fraud, perjury, adultery, murder, and many other infractions of Anang and Western morality are committed on a broad scale by Anang youth, largely in pursuit of wealth and prestige. The spread of immorality is attested by the rapid increase during recent years in offenses tried by Native and Magistrates’ Courts and by traditional judicial bodies... Village life is disrupted because of the deep schisms between young people and their elders. The latter bitterly resent the adoption of Western customs by the former and are, as indicated above, especially critical of deviations from Anang morality. They place the primary blame for this condition on Christianity, in particular on the concept of God and salvation embodied in Christian dogma. Protestantism. by preaching an "intellectual gospel emphasizing salvation through faith, and Roman Catholicism, by introducing the sacrament of confession, have fostered, however, unintentionally, the widespread belief among young people that the Christian God forgives all sins."
Perhaps some of this unintentional effects by the early missionaries came as a result of failure to emphasize the third and fourth chapter of Hebrews to an African mindset that understands the importance of judgment and accountability. The historical model given to us in Hebrews 3-4 can be summarized in several sentences. First the Hebrews were told that they would not be able to enter the promise land because of their unbelief. The wrath of God required that there would be a consequence of judgment for their disobedience. While many Hebrews professed to believe in God by coming out of slavery in Egypt, many of them were counterfeit believers. They refused, deliberately, and persistently to follow the path of righteousness. They had never really believed at all in the first place. Theirs was a superficial belief for convenience. While true believers will lapse, occasionally into disobedience, they will be convicted by the Spirit of their broken fellowship with God. For the majority of the Hebrews, as it may be true of some Africans, their belief did not effect transformation. While the Israelites professed to believe when they gained their freedom from Pharaoh, yet by their subsequent rebellion and refusal to enter the promised land, they showed that they had never truly believed the gospel. In verse 3:19 the Bible says, "They were not able to enter, because of their unbelief." John 3:36 supports this view when Jesus said, "Whoever believes in the Son has eternal life, but whoever disobeys the Son will not see life, for God’s wrath remains on him." This is a critical aspect of the gospel that must be preached in Africa for the accountability factor in the gospel to be understood.
The writer of Hebrews warns the readers of succumbing to the temptations of falling back into their traditions. He says, "Today, if you hear his voice, do not harden your hearts as you did in the rebellion, during the time of testing in the desert... That is why I was angry with that generation, and I said, ’Their hearts are always going astray, and they have not known my ways. So I declared an oath in my anger, They shall never enter my rest. See to it, brothers, that none of you has a sinful, unbelieving heart that turns away from the living God."
The writer warns the Hebrews of choosing life over death, just as some of the Israelites failed to do coming out of Egypt. To belong to Christ means that believers will continue in their faith. They will evidence a continuing perseverance that reveals that they are really in Christ. Those who failed to enter Canaan were people who had heard God’s promise concerning the promised land, but refused to believe and follow His leading. This act of rebellion, sin, and disobedience led God to close the door to a whole generation of Hebrews. These first-century Hebrews were facing similar temptations in going back to the legalism of Judaism. Africans can relate to this temptation in the lure of going back to traditional beliefs. Throughout the continent there are movements to encourage "cultural revival" which is a disguise for apostasy. Failure to trust, obey will lead many to miss the blessings of God. Eternal regret will belong to those who through neglect fail to take heed of God’s warnings.
Sin is to miss the mark of God’s standards for righteousness. All of us have sinned and fallen short of that mark, (Rom.3:23) but those who fail to enter his eternal land of rest will be those who continue in sin. Sinful rebellion against God vexes the Holy Spirit. (Isa. 63:9,10) Sin is also anything that is against the character of God, the word of God, and the will of God. In this sense, the Africans can be warned that anything they do that is contrary to God’s character, word, or will makes them liable to eternal punishment. It is only by a faith in Christ that regenerates us and can we be assured of heaven. The O.T. conceived of sin as not only the negative aspects of disobedience to the law, but also the omission of the positive aspects of belief in God. The N.T. uses 13 basic words to describe sin that require physical, emotional,moral, social, mental, and spiritual consequences. There are clear standards against which sin is committed contained in the scriptures. While evil may assume a variety of forms, it ultimately can only be remedied through a life changing faith in Christ. (2 Cor. 5:17)
11. Chastening is for believers who fall into sin in order that they can be restored to fellowship and blessings. (Heb. 12:1-13) Only through Christ can our sins be forgiven and our souls be declared righteous through His imputed justification. (Rom. 5:1) Although sin will never be completed eliminated during the earthly life of a believer, the Holy Spirit will convict one of the need for righteous living. The Holy Spirit will be vexed when the believer allows sin to enter into one’s thoughts, attitudes, or actions. The temptations of the world, the flesh, and the devil are seeking to defeat the believer. (I Jn. 2:15,16) Persistent sin brings chastisement in the believers’ lives as indicated in Hebrews 12:5-13 says:
"My son, do not make light of the Lord’s discipline, and do not lose heart when he rebukes you, because the Lord disciplines those he loves, and he punishes everyone he accepts as a son. Endure hardship as discipline; God is treating you as sons. For what son is not disciplined by his father? If you are not disciplined (and everyone undergoes discipline), then you are illegitimate children and not true sons... But God disciplines us for our good that we may share in his holiness. No discipline seems pleasant at the time, but painful. Later on, however, it produces a harvest of righteousness and peace for those who have been trained by it. Make level paths for your feet, so that the lame may not be disabled, but rather healed."
The writer makes a provision for God’s discipline to be remedial for the believers. He wants them to be corrected, instructed, and spiritually developed through their chastening. Out of His desire to see the believers experience blessings, He allows chastening experiences to keep them from further consequences of their sins of rebellion. Healing can only take place when the cancerous sin has been removed. Restoration occurs when the broken bones are mended, set, and rehabilitated.
We should learn to accept the Lord’s discipline with joy and not with resentment. Africans can appreciate the many wrong ways that they have seen others respond negatively to discipline from authorities. God is saving us from further pains far more intense in quantity and quality. Instead of trying to escape discipline from God we should consider why He is bringing corrective circumstances into our lives. We should not naively assume that it is a human enemy out to do us harm. Secondly, we should
not resign our minds to accepting the discipline to get over it without changing our attitudes toward sin. We should not fatalistically accept our hardships as the sovereign will of God without learning the lessons through it. This defeatist attitude leads to depression rather than to an optimistic outlook. Thirdly, we should not accept discipline with self-pity. This leads people with the impression that God has it in for us. People with bitter attitudes are spoiled from within as Heb. 12:15 says, "See to it that no one misses the grace of God and that no bitter root grows up to cause trouble and defile many." This bitterness could show itself in the form of pride, animosity, vengeful acts, rivalries, tribalism, divisions, jealousies, or envying.
Case Study - One teacher disciplined her student during secondary school for failure to show respect in class. It so angered the young male student that he vowed he would get revenge on the lady missionary if it took the rest of his life and everything he had. 25 years later, he broke into her apartment attacking her with a knife stabbing her over 30 times. His entire life had been ruined because of bitterness and the inability to forgive. Many others are suffering today in little ways and big ways because of the roots of bitterness. Fourthly, do not allow discipline to make you act rashly as Esau did in selling his birthright to Jacob for a bowl of soup. His godless actions not only meant that he lost the blessings of God, but was rejected as it was worldly sorrow that brings death (2 Cor. 7:10) rather than Godly sorrow that led to repentance and life. This was an encouragement for the believers under persecution not to compromise their faith in order to gain short term benefits and miss eternal blessings. They were warned not to trade their spiritual birthright for temporal pleasures in this life that would deprive them of all kinds of blessings from God. (Gen. 27:34-28)
Conclusion - Ask the Lord for help in communicating the truths of the New Testament through the book of Hebrews to your African congregations, students, and audiences. The parallels in the Hebrew mindset, hardships, and traditions with the African provide you with many bridges of identification. By emphasizing comparisons of Christ with the old sacrificial system you will show how Christ is a superior over the inferior traditional beliefs. Accountability with God insures Africans that there is punishment awaiting the unbelieving and disobedient in this life and the next. A severe warning should be given to those counterfeit Christians who are merely professing faith in Christ without being regenerated and be made new through the residential presence of the Holy Spirit in their lives. The letter is a warning of the dangers of apostasy, of abandoning Christ for traditional beliefs. Obviously there are millions of Africans who think they are Christians by virtue of the denominational affiliations who are undecided, unclear, and considering returning to the beliefs of their traditional gods. Just as there were many Jews who attached themselves to Christian fellowships at the time of this letter so there are many Africans who need to be aware that affiliation is not equal to salvation in Christ. Even true Christians need to be exhorted to continue in the struggle for maturity or risk being disciplined by the Lord. Numerous examples of great men and women of faith in Hebrews 11 provide patterns for us to emulate. They continued in their faith despite hardships. By using comparisons to Jewish struggles and those of Africans today we can see how to bridge our Old Testament understandings with that of the New Testament. Hebrews shows us the continuity, harmony, and contrasts between the old and new covenants. In every case we see how Christ shows us how to live BETTER lives through His superiorities over traditional ways, beliefs, and powers, by faith.
BIBLIOGRAPHY
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