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The Epistle to the Hebrews is one of the books in the New Testament. Its author is not known.

The primary purpose of the Letter to the Hebrews is to exhort Christians to persevere in the face of persecution. The central thought of the entire Epistle is the doctrine of the Person of Christ and his role as mediator between God and humanity.

The epistle opens with an exaltation of Jesus as "the radiance of God's glory, the express image of his being, and upholding all things by his powerful word."^[1:3] The epistle presents Jesus with the titles "pioneer" or "forerunner," "Son" and "Son of God," "priest" and "high priest."^[1] It has been described as an "intricate" New Testament book.^[2]

The epistle casts Jesus as both exalted Son and high priest, a unique dual Christology.^[3] Scholars argue over where Hebrews fits in the 1st century world. Despite numerous publications on this epistle, scholarly discussion has failed to yield a definitive consensus on most issues. One author says conclusions on most questions, including the one concerning authorship, should be avoided.^[4]

Composition[link]

New Testament and Second Temple Judaism scholar Eric Mason argues that the conceptual background of the priestly Christology of the Epistle to the Hebrews closely parallels presentations of the messianic priest and Melchizedek in the Qumran scrolls.^[1] While not enough is known about Hebrews or its background, its dependence on any early Jewish tradition cannot be proved. In both Hebrews and Qumran a priestly figure is discussed in the context of a Davidic figure; in both cases a divine decree appoints the priests to their eschatological duty; both priestly figures offer an eschatological sacrifice of atonement. Although the author of Hebrews was not directly influenced by Qumran's "Messiah of Aaron,"^[5] these and other conceptions did provide "a precedent... to conceive Jesus similarly as a priest making atonement and eternal intercession in the heavenly sanctuary."^[1]:p.199

Authorship[link]

No author is internally named. Since the earliest days of the Church, the authorship has been debated. In the 4th century, Jerome and Augustine of Hippo supported Paul's authorship: the Church largely agreed to include Hebrews as the fourteenth letter of Paul, and affirmed this authorship until the Reformation. Scholars argued that in the last 13th Chapter of Hebrews, Timothy is referred to as a companion. Timothy was Paul's missionary companion in the same way Jesus sent disciples out in pairs of two. Many scholars now believe that the author was one of Paul's pupils or associates, citing stylistic differences between Hebrews and the other Pauline epistles.^[6]

Date[link]

The use of tabernacle terminology in Hebrews has been used to date the epistle before the destruction of the temple, the idea being that knowing about the destruction of both Jerusalem and the temple would have influenced the development of his overall argument to include such evidence. Therefore, the most probable date for its composition is the second half of the year 63 or the beginning of 64, according to the Catholic Encyclopedia.^[6] Another argument in favor of an early dating is that the author seems unfamiliar with the Eucharist ritual (had the author been familiar, it would have served as a great example).^[7]

Audience[link]

Hebrews was written to a specific audience facing very specific circumstances. We can discern various facts about the recipients of Hebrews through a careful mirror reading of the letter:

• The original readers of the letter were conversant in the Septuagint translation of the Old Testament, as the author's usage shows.
• The contrast in 13:14 and the types of sins listed in Chapter 13 suggest they lived in a city.
• They had once faced persecution,^[10:32–34] but not to the point of bloodshed.^[12:4] It is possible that 12:1-3 and 13:12-13 imply that they would soon face renewed opposition.
• Some had stopped assembling together, and this was possibly due to persecution.^[10:25][8]
• As the author saw it, at least some among them were being tempted to avoid severe persecution by "shrinking back"^[10:32–39] from the eschatalogical fulfillment of the true hope and faith of the Old Testament proclaimed by the apostolic witness to Jesus Christ. It is debated whether the anticipated persecution was from secular (i.e., Roman) authorities or Jewish authorities. Perhaps there were elements of both, or as we see elsewhere in the New Testament, the Jewish authorities may have stirred up the secular authorities to suppress the Christians. The author exhorted them to encourage "love and good works"^[10:32–34] and warned them that if they "sin willfully" by denying Jesus' sacrifice it will become ineffective for them.^[10:26] But for non-Jews, these loving actions are sufficient for "great recompense of reward"^[10:35] as long as they "hold fast the profession of our faith [in Jesus] without wavering,"^{[Heb. 10:23]} and thus do not need to convert to Judaism.
• In 13:24 the author says that those from Italy greet the readers. This could mean that the author is writing from Italy or that the author is writing to recipients in Italy, and that Italians present with the author are greeting those back home.

Traditional scholars have argued the letter's audience was Jewish Christians, as early as the end of the 2nd century (hence its title, "The Epistle to the Hebrews"). Other scholars have suggested that Hebrews is part of an internal New Testament debate between the extreme Judaizers (who argued that non-Jews must convert to Judaism before they can receive the Holy Spirit of Jesus' Jewish covenant) versus the extreme Antinomians (who argued that Jews must reject God's commandments and that Jewish law was no longer in effect). James and Paul represent the moderates of each faction, respectively, and Peter served as moderator.^[9] The Epistle emphasizes that non-Jewish followers of Jesus do not need to convert to Judaism to share in all of God's promises to Jews. American theologian Edgar Goodspeed notes, "But the writer's Judaism is not actual and objective, but literary and academic, manifestly gained from the reading of the Septuagint Greek version of the Jewish scriptures, and his polished Greek style would be a strange vehicle for a message to Aramaic-speaking Jews or Christians of Jewish blood." The debate continues to the present day.

Purpose for writing[link]

Most scholars today believe the document was written to prevent apostasy.^[10] Some have interpreted apostasy to mean a number of different things, such as a group of Christians in one sect leaving for another more conservative sect, one of which the author disapproves. Some have seen apostasy as a move from the Christian assembly to pagan ritual. In light of a possibly Jewish-Christian audience, the apostasy in this sense may be in regard to Jewish-Christians leaving the Christian assembly to return to the synagogue. The epistle dissuades non-Jewish Christians from feeling a need to convert to Judaism. The author writes, "Let us hold fast to our confession."^[4:14]

The book could be argued to affirm special creation. It affirms that God by His Son, Jesus Christ, made the worlds. "God...hath in these last days spoken unto us by his Son...by whom also he made the worlds."^[1:1-2] The epistle also states that the worlds themselves do not provide the evidence of how God formed them. "Through faith we understand that the worlds were framed by the Word of God, so that things which are seen were not made of things which do appear."^[11:3]

Christians believe that Jesus is the mediator of the New Covenant.^[8:6] His famous sermon from a hill representing Mount Zion is considered by many Christian scholars to be the antitype^[11] of the proclamation of the Old Covenant by Moses from Mount Sinai.

...the Epistle opens with the solemn announcement of the superiority of the New Testament Revelation by the Son over Old Testament Revelation by the prophets.^{[Heb. 1:1-4]} It then proves and explains from the Scriptures the superiority of this New Covenant over the Old by the comparison of the Son with the angels as mediators of the Old Covenant,^[1:5-2:18] with Moses and Joshua as the founders of the Old Covenant,^[3:1-4:16] and finally, by opposing the high-priesthood of Christ after the order of Melchisedech to the Levitical priesthood after the order of Aaron.^{[5:1-10:18][6]}

Style[link]

Hebrews is a very consciously "literary" document. The purity of its Greek was noted by Clement of Alexandria, according to Eusebius (Historia Eccl., VI, xiv), and Origen of Alexandria asserted that every competent judge must recognize a great difference between this epistle and those of Paul (Eusebius, VI, xxv).

This letter consists of two strands: an expositional or doctrinal strand,^{[1:1–14] [2:5–18] [5:1–14] [6:13–9:28] [13:18–25]} and a hortatory or strongly urging^[12] strand which punctuates the exposition parenthetically at key points as warnings to the readers.^{[2:1–4] [3:1–4:16] [6:1–12] [10:1–13:17]}

Hebrews does not fit the form of a traditional Hellenistic epistle, lacking a proper prescript. Modern scholars generally believe this book was originally a sermon or homily, although possibly modified after it was delivered to include the travel plans, greetings and closing.^{[13:20-25] [13]}

Hebrews contains many references to the Old Testament—specifically to its Septuagint text.

Christology[link]

From The Interpreters Bible 1955

“We may sum up our author’s Christology negatively by saying that he has nothing to do with the older Hebrew messianic hopes of a coming Son of David, who would be a divinely empowered human leader to bring in the kingdom of God on earth; and that while he still employs the figure of a militant, apocalyptic king ... who will come again..., this is not of the essence of his thought about Christ.

“Positively, our author presents Christ as divine in nature, and solves any possible objection to a divine being who participates in human experience, especially in the experience of death, by the priestly analogy. He seems quite unconscious of the logical difficulties of his position proceeding from the assumption that Christ is both divine and human, at least human in experience although hardly in nature.” TIB XI p. 588^[14]

See also[link]

• Antilegomena
• Justification by Faith
• Textual variants in the Epistle to Hebrews

References[link]

Further reading[link]

• Attridge, Harold W. Hebrews. Philadelphia, PA: Fortress Press, 1989.
• Bruce, Frederick F. The Epistle to the Hebrews. New International Commentary on the New Testament. Grand Rapids: Eerdmans, 1964. Rev Ed 1990.
• Guthrie, Donald The Letter to the Hebrews. Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1983
• Hagen, Kenneth. Hebrews Commenting from Erasmus to Beze. Tübingen: J.C.B. Mohr (Paul Siebeck), 1981.
• Heen, Erik M. and Krey, Philip D.W., eds. Ancient Christian Commentary on Scripture: Hebrews. Downers Grove, IL: Intervarsity Press, 2005.
• Hughes, P.E. A Commentary on the Epistle to the Hebrews. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1977.
• Hurst, L. D. The Epistle to the Hebrews: Its Background of Thought. Cambridge: Cambridge University Press, 1989.
• Koester, Craig R. "Hebrews". Anchor Bible 36. New York: Doubleday, 2001.
• Lane, William L. Hebrews 1-8. Word Biblical Commentary Vol. 47A. Dallas, TX: Word Books, 1991.
• Lane, William L. Hebrews 9-13. Word Biblical Commentary Vol. 47B. Dallas, TX: Word Books, 1991.
• M'Cheyne, Robert Murray 'The Glory of the Christian Dispensation' (Hebrews 8 & 9) Diggory Press, 2007, ISBN 978-1-84685-703-4
• O'Brien, Peter T. The Letter to the Hebrews. Pillar New Testament Commentary. Grand Rapids: Eerdmans / Nottingham: Apollos, 2010.
• Phillips, John Exploring Hebrews (Revised). Chicago, IL: Moody Press, 1977, 1988

External links[link]

Online translations of the Epistle to the Hebrews:

• Online Bible at GospelHall.org

Related articles:

• letter to the Hebrews in "biblical literature," Encyclopædia Britannica Online.
• Goodspeed's introductory analysis of Hebrews, 1908 at earlychristianwritings.com
• Catholic Encyclopedia: Epistle to the Hebrews: "... the Epistle opens with the solemn announcement of the superiority of the New Testament Revelation by the Son over Old Testament Revelation by the prophets. Heb. 1:1-4 It then proves and explains from the Scriptures the superiority of this New Covenant over the Old by the comparison of the Son with the angels as mediators of the Old Covenant, 1:5-2:18 with Moses and Josue as the founders of the Old Covenant, 3:1-4:16 and, finally, by opposing the high-priesthood of Christ after the order of Melchisedech to the Levitical priesthood after the order of Aaron."^[Hebrews]
• Easton's Bible Dictionary 1897: Epistle to the Hebrews
• Holiness in Hebrews by Wayne McCown
• Hebrews from the Biblical Resource Database
• Eusebius' Church History 3.3.5 includes comment by Eusebius on canonicity of Hebrews and also extensive note by Philip Schaff on topic
• Encyclopædia Britannica: Hebrews, Epistle to the, 1911 version

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Hebrews (Hebrew: עברים or עבריים, Tiberian ʿIḇrîm, ʿIḇriyyîm; Modern Hebrew ʿIvrim, ʿIvriyyim; ISO 259-3 ʕibrim, ʕibriyim) is an ethnonym used in the Hebrew Bible. It is mostly taken as synonymous with the Semitic Israelites, especially in the pre-monarchic period when they were still nomadic, but in some instances it may also be used in a wider sense, referring to the groups known as Habiru or Shasu on the eve of the Bronze Age collapse.^[1]

By the Roman era, Greek Hebraios could refer to the Jews in general, but more specifically to the Jews living in Judea. In Early Christianity, the Greek term refers to Jewish Christians, as opposed to the gentile Christians (Acts 6:1).^[2]

Etymology[link]

The origin of the term remains uncertain.^[3] The biblical word Ivri (Hebrew: עברי), meaning to traverse or pass over, is usually rendered as Hebrew in English, from the ancient Greek Ἑβραῖος and Latin Hebraeus. In the plural it is Ivrim, or Ibrim.

In Genesis 10:21 Shem, the elder brother of Ham and Japheth, first born son of Noah, is referred to as the father of the sons of Eber (עבר), which may have a similar meaning.

Some authors believe Hebrew/Ibri denotes the descendants of the biblical patriarch Eber (Hebrew עבר), son of Shelah, a great grandson of Noah and an ancestor of Abraham,^[4] hence the occasional anglicization Eberites.

The term has not been found in biblical or extra-biblical sources for any tribe or nation other than Abraham and his descendants.^[5]

Habiru[link]

Some argue that the name “Hebrew” is related to the name of the seminomadic Habiru people, who are recorded in Egyptian inscriptions of the 13th and 12th centuries BCE as having settled in Egypt.^[3][5] This is rebutted by others who propose that the Hebrews are mentioned in these Egyptian texts as Shasu.^[6]

Hebrew Bible[link]

In the Bible there are numerous references to Hebrews, but the exact scope of the references is the subject of some debate. For example, Abram is referred to once as the Hebrew (i.e. Ivri). (Genesis 14:13) The term Hebrew occurs both as a name given to the Children of Israel by other peoples, and one used to refer to themselves. For example, Joseph says he came from the "land of the Hebrews" in Genesis 40:15, but that may be using terminology which is familiar to an Egyptian. YHWH the God of Israel, also uses the description "God of the Hebrews" when instructing Moses on how to address Pharaoh in Exodus 3:18, but that may be a reference to the terminology of the Egyptians for the Israelites. The term is also used in Exodus 1:16-19 first by the Egyptian Pharaoh addressing two Hebrews, and then by the Hebrews in reply; but in 2:11 and 2:13 the term is used in the same passages that refer to the Children of Israel. The term is also used in a general sense in Exodus 21:2, Deuteronomy 15:12 and Jeremiah 34:9 to refer directly to the Children of Israel. Jonah calls himself a Hebrew in Jonah 1:9.

Use as synonym for "Israelites"[link]

Israelites are defined as the descendants of Jacob, son of Isaac, grandson of Abraham. Eber, an ancestor of Jacob (six generations removed), is a distant ancestor of many people, including the Israelites, Ishmaelites, Edomites, Moabites, Ammonites, Midianites and Qahtanites. Among historical scholars, there is some disagreement about the relationship between the Hebrews and Israelites.

The terms "Hebrews" and "Israelites" usually describe the same people, called Hebrews before the conquest of the Land of Canaan and Israelites afterwards.^[5][7]

Use as synonym for "Jews"[link]

By the Roman period, "Hebrews" could be used to designate the Jews, who use the Hebrew language.^[8] The Epistle to the Hebrews was probably written for Jewish Christians.^[9]

In some modern languages, including Armenian, Greek, Italian, Romanian, and many Slavic languages, the name Hebrews survives as the standard ethnonym for Jews, but in many other languages in which there exist both terms, it is considered derogatory to call modern Jews "Hebrews". Among certain left-wing or liberal circles of Judaic cultural lineage, the word "Hebrew" is used as an alternatively secular description of the Jewish people (e.g., Bernard Avishai's The Hebrew Republic or left-wing wishes for a "Hebrew-Arab" joint cultural republican state).

Use in Zionism[link]

Beginning in the late 19th century, the term "Hebrew" became popular among secular Zionists; in this context the word alluded to the transformation of the Jews into a strong, independent, self-confident secular national group ("the New Jew") sought by classical Zionism. This use died out after the establishment of the state of Israel, when "Hebrew" was replaced with "Jew" or "Israeli".^[10] At the fringes of Zionist thought, the Canaanites, who were radically opposed to Judaism, drew a sharp distinction between "Jews" and "Hebrew".

Name of the Hebrew language[link]

The Hebrew language is a member of the larger group of Canaanite languages within Northwest Semitic. The language has been known as "Hebrew" in English since the 11th century, from Old French Ebreu, in turn from Latin Hebraeus and Greek Hebraios, ultimately a loan from late Old Aramaic ʿEbhrai, the native term in Roman Judea for the Jews.

Since the Hebrew Bible makes a point of marking the Canaanites as peoples set apart from the Israelites, the extent of the distinction between the culture of the Canaanites and the Israelites is a matter of debate. It has been argued that the Israelites were themselves Canaanites, and that "historical Israel", as distinct from "literary" or "Biblical Israel" was a subset of Canaanite culture. It is also known that Israelites and later the subdivision of Israelites known as the Judeans spoke Hebrew as their main language and it is still used in Jewish holy scriptures, study, speech and prayer.

See also[link]

• Jews
• Israelites
• Semitic peoples
• Israeli Jews

References[link]

• Jewish Encyclopedia
• Biblical History The Jewish History Resource Center

Bibliography[link]

• Ancient Judaism, Max Weber, Free Press, 1967, ISBN 0-02-934130-2

Notes[link]

Desmond "Des" Ford (born Townsville, Queensland, Australia, 2 February 1929) is an evangelical Christian and an Australian theologian. He is the father of pornography gossip columnist Luke Ford.^[1][2]

Within the Seventh-day Adventist Church he was a controversial figure.^[3] He was dismissed from ministry in the Adventist church in 1980 following his critique of the church's investigative judgment teaching. He has since worked through the non-denominational evangelical ministry Good News Unlimited. Ford disagrees with some aspects of traditional Adventist end-time beliefs. However he still defends a conservative view of Scripture, the seventh-day Sabbath, a healthy and vegetarian lifestyle. He views the writings of Ellen G. White as useful devotionally but not authoritatively inspired.^{[citation needed]}

Biography[link]

Early life and conversion[link]

Desmond Ford was born in Townsville, Queensland, Australia on 2 February 1929, to Wilfred Ford and Lillian Simpson. He had one brother, Val, who was four years older. The Ford lineage consisted of farmers and cattlemen of English and Australian descent. The Simpson lineage derived from England, Ireland and China. Desmond's parents were nominal Anglican Christians, with his father almost an atheist in practice, and his mother presenting "a religious façade." Wilfred encouraged his son to read, beginning a life-long obsession for the "unusually gifted" boy.^[4]

When Lillian was pregnant with Desmond, an Adventist book salesman shared insights on nutrition with the family, sparking a chain of events impacting Desmond's life. At an Adventist camp meeting in 1939 Desmond was given a Bible, which he would complete 3 years later, around the time he finished primary school. However his parents divorced when he was nine; Wilfred moved to Canberra, and Lillian and the boys later moved to Sydney, New South Wales (NSW). He passed his Intermediate Certificate in 1943. However due to the family's poverty and Australia's involvement in World War II, Desmond had drop out of school. He became employed with Associated Newspapers at the age of 14, and was promoted from copy boy to an editorial position because of his published work. He also wrote some low-quality paperbacks, and took night classes for high school. All along, Ford was being influenced by encounters with Adventists and other Christians, and steadily collected books on Christian theology, and the creation-evolution controversy.^[5][6]

Ford was challenged by the strict lifestyle standards presented in Ellen G. White's Messages to Young People, and gave up the cinema and reading fiction. Reading novels had been his main childhood hobby, and became replaced with reading theology.^[7] White's book The Great Controversy was a key influence on his conversion. In winter 1946 he publicly responded to a call for commitment to God's service. Ford was impressed by the Christian character of many of the Adventists who had nurtured him. In September he was officially baptised into the church. This was despite strong opposition from his brother; and his mother was also originally resistant to his conversion, having become disenchanted with the Adventist church herself. Ford resigned from his job, and returned briefly to Townsville with his family. He then left in 1947 for the Australasian Missionary College (nicknamed "Avondale", and later known as Avondale College) in the Lake Macquarie region of NSW, to train for the ministry.^[8]

Seminary[link]

Ford found Avondale an exciting time for mental and spiritual growth. He was an active participant in class discussions, and occasionally taught classes to fill in for the lecturers. He was particularly inspired by Dr. William Murdoch, and carried out research for him. Ford gave talks in nearby churches, and published around a dozen articles for church magazines during this time. He also led students in Bible study. He struggled financially, and worked on Avondale's farm and elsewhere, and also selling Adventist books.^[9]

He graduated from the Ministerial Course in Avondale in 1950, with high marks.^[10]

Early ministry[link]

Ford was sent to help build a new church in the coastal town of Coffs Harbour, NSW. He lived in a caravan (trailer) with his mother, who insisted on accompanying him. In 1951, still in his first year of service, he was sent to Newcastle, NSW, then an industrial city, to assist evangelist George Burnside. While Burnside was a dynamic presenter, Ford's biographer Milton Hook describes him as a fundamentalist (see: historic Adventism), and draws an analogy with a rugged, gung-ho cowboy like a John Wayne character. Ford questioned him on some end-times interpretations, resulting in conflict between the pair – a sign of further things to come.^[11][12] Later he sold books in the Lake Macquarie and nearby Upper Hunter regions, which he found challenging work.^[13]

He worked as a pastor in various churches and as an evangelist programs for about 7 years in NSW, Australia^[6][14] rural towns

In 1952 Ford pastored the Coffs Harbour area, under a supervisor. His mother returned to Queensland. In December he married Gwen Booth, with whom he had shared a budding friendship and romance since their meeting at Avondale, where she studied teaching. Gwen had been raised in humble circumstances in Yass, and was a quiet achiever who cared about others, and had a deep faith in Jesus.^[15] The following year they moved to the country town of Quirindi, where Ford pastored the church. From 1954 to mid-1955, Ford pastored in the Gunnedah area, then moved north to Inverell.^[16] There a public debate with Burgin, a Church of Christ minister and a "formidable opponent" of Adventists, brought Ford respect. The topic was the Sabbath, with the specific topic "Is the Seventh Day or the First Day Binding on Christians?" Arguably Ford won the debate; and he later baptised some of Burgin's church members.^[17] He was ordained. The couple stayed till the end of 1957, living on a meagre income throughout this whole period.^{[citation needed]}

Return to Avondale[link]

The South Pacific Division called him back to Avondale to complete his ministry course.^[12][14] He completed a BA in 1958,^[18] and went on to complete a Master's degree in systematic theology at Andrews University in 1959.^[6] Ford subsequently received a PhD in the rhetorical analysis of Paul's letters from Michigan State University in 1961.^[6] In the same year he became head of the Religion Department at Avondale College, where he would remain until 1977.^[19] He was a member of the Biblical Research Committee in Australia and the United States.^[6]

He completed his second PhD in 1972 from the University of Manchester, while still teaching at Avondale.^[18] His supervisor was the renowned Protestant theologian F. F. Bruce, and his field of study was New Testament studies, specifically eschatology (end times).^[6][19] Ford entitled his thesis, The Abomination of Desolation in Biblical Eschatology.^[20] His main expertise has been biblical apocalyptic literature (such as Daniel, Revelation and Ezekiel) and eschatology.^[6]

Tension over theology[link]

Ford was a primary opponent (along with Hans K. LaRondelle) and corrective influence on the perfectionism taught by fellow Australian Robert Brinsmead.^[21]

Ford believes that victory over the guilt of sin (justification) was provided at the cross, victory over the power of sin (sanctification) is the work of a lifetime and victory over the presence of sin (glorification) occurs at the return of Christ Jesus. Ford disagree's with the belief of sinless perfection, and acknowledges the final removal of sin occurs when mortality changes to immortality at the return of Jesus Christ. Ford believes that victory over the presence of sin does not occur during this lifetime,but at the return of Jesus Christ.^[22]

Ford teaches that justification precedes sanctification, because victory over the guilt of sin, precedes victory over the power of sin. Ford teaches that while justification is distinct from sanctification, the two concepts are always found together, in the same manner as two railway lines are distinct but never separate. Adventist belief places an emphasis on sanctification compared to justification, while still believing both are necessary for salvation. The relationship between justification and sanctification is often described as "righteousness by faith". A few texts used by Adventists are...

I can do all things through Christ who strengthens me. ~ Philippians 4:13

Whoever commits sin also commits lawlessness, and sin is lawlessness. And you know that He was manifested to take away our sins, and in Him there is no sin. 6 Whoever abides in Him does not sin. Whoever sins has neither seen Him nor known Him. Little children, let no one deceive you. He who practices righteousness is righteous, just as He is righteous. He who sins is of the devil, for the devil has sinned from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil. Whoever has been born of God does not sin, for His seed remains in him; and he cannot sin, because he has been born of God. ~ 1 John 3:4-9

Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new. ~ 2 Corinthians 5:17

If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. ~ 1 John 1:9

Now to Him (Jesus) who is able to keep you from stumbling, And to present you faultless Before the presence of His glory with exceeding joy, ~ Jude 1:24

Therefore let him who thinks he stands take heed lest he fall. No temptation has overtaken you except such as is common to man; but God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will also make the way of escape, that you may be able to bear it. ~ 1 Corinthians 10:12-13

When Jesus had raised Himself up and saw no one but the woman, He said to her, "Woman, where are those accusers of yours? Has no one condemned you?" She said, "No one, Lord." And Jesus said to her, "Neither do I condemn you; go and sin no more." ~ John 8:10-11

Therefore you shall be perfect, just as your Father in heaven is perfect. ~ Matthew 5:48

For I am the LORD who brings you up out of the land of Egypt, to be your God. You shall therefore be holy, for I am holy. ~ Leviticus 11:45

Here is the patience of the saints; here are those who keep the commandments of God and the faith of Jesus. ~ Revelation 14:12

Jesus answered them, “Most assuredly, I say to you, whoever commits sin is a slave of sin. And a slave does not abide in the house forever, but a son abides forever. Therefore if the Son makes you free, you shall be free indeed. ~ John 8:34-36

And shewing mercy unto thousands of them that love me, and keep my commandments. ~ Exodus 20:6

"Eschatological perfectionism" is the teaching that a final generation of believers must achieve a state of complete sinlessness (or Christlikeness) in the final period just before the second coming of Jesus (see Last Generation Theology). Non-progressive Adventists consider the life and character of Christ as a perfect example that all must imitate. Accordingly, the cleansing of the heavenly sanctuary, or investigative judgment, is thought to also involve the cleansing of the lives of believers on earth. This belief in sinlessness arose particularly from M. L. Andreasen's interpretation of the investigative judgment doctrine, itself based on concepts found in The Great Controversy by Ellen G. White.

Original Sin[link]

According to Anglican Geoffrey Paxton, during the 1960s scholars such as Ford and Edward Heppenstall brought the concept of original sin into Adventist theology.^[23]

Early Adventists (such as George Storrs, Ellen White and Uriah Smith) tended to de-emphasise the corrupt nature inherited from Adam, while stressing the importance of actual, personal sins committed by the individual. They thought of the "sinful nature" in terms of physical mortality rather than moral depravity. Adventist Joe Crews states...

There is a very important difference between the inclination to sin and the guilt of sin, and it is that small degree of difference that has triggered a series of other doctrinal errors. Said the prophet, "The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son" (Ezekiel 18:20).

Adventists traditionally understand sins of commission, stating sin is willful transgression of God's law. They believe sins of commission involve our choice. They base their belief on texts such as "Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law." (1 John 3:4) ^[24] This is not the belief of some Progressive Adventists who believe in some form of original sin.^[25][26]

Robert Brinsmead & Debate[link]

Under Ford's influence, Brinsmead ultimately rejected perfectionism.^[18] Around 1970, there was a major controversy amongst Australian Adventists over whether "righteousness by faith" included both justification and sanctification.^[18] This had been sparked by Brinsmead, and Ford became caught up in it.^[18] Tensions over Ford and the theology teaching at Avondale more generally led to a meeting of Australian church leaders on 3–4 February 1976 to hear accusations by a group of "Concerned Brethren". Ford's understanding of righteousness by faith was the main issue,^[27] while the report mentions "the Sanctuary, the Age of the Earth and Inspiration."^[28] In April a group of church leaders and theologians including Ford met in Palmdale, California to discuss the meaning of righteousness by faith.^[29] Ford was the "center of attention", and the resulting document known as the "Palmdale statement".^[30][31]

Ford disagreed with Brinsmead and like-minded Adventists who place a greater emphasis on sanctification with less emphasis on justification, proclaiming justification and sanctification are like the horse and the cart respectively, and that success is favored by placing the horse first. Both Ford and perfectionist Adventists believe both justification and sanctification are necessary for salvation; and included in the study of "righteousness by faith".^[32] A few texts that perfectionist Adventists use to support their beliefs are...

Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived. Neither fornicators, nor idolaters, nor adulterers, nor homosexuals, nor sodomites, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners will inherit the kingdom of God. And such were some of you. But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God. ~ 1 Corinthians 6:9-11

Therefore, brethren, we are debtors—not to the flesh, to live according to the flesh. For if you live according to the flesh you will die; but if by the Spirit you put to death the deeds of the body, you will live. For as many as are led by the Spirit of God, these are sons of God. ~ Romans 8:12-14

Now the works of the flesh are evident, which are: adultery, fornication, uncleanness, lewdness, idolatry, sorcery, hatred, contentions, jealousies, outbursts of wrath, selfish ambitions, dissensions, heresies, 21 envy, murders, drunkenness, revelries, and the like; of which I tell you beforehand, just as I also told you in time past, that those who practice such things will not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control. Against such there is no law. 24 And those who are Christ’s have crucified the flesh with its passions and desires. ~ Galatians 5:19-24

United States, and increasing tensions with church leadership[link]

In response to criticisms of his theology, in 1977 the church moved him to the United States, where he taught Religion at Pacific Union College for three years.^[6][19][33] The classes he taught included public speaking, homiletics, evangelism, life and teachings of Christ, the Pauline epistles, Christian apologetics, Daniel and Revelation, the major and minor prophets of the Old Testament, introduction to theology, and biblical theology.^[6]

In October 1979 Ford was invited to address a chapter meeting of the Association of Adventist Forums (now Adventist Forums) held at the College, on the topic of Hebrews 9 and its implications for the Adventist investigative judgment teaching.^[6] The talk was titled, "The Investigative Judgment: Theological Milestone or Historical Necessity?" The talk criticized some aspects of the traditional understanding, Ford was summoned to the General Conference headquarters in Washington, D.C.^[6] He was given six months to write up his views. Late in 1979, he stopped lecturing and moved to Takoma Park, Maryland.^[19] Ford produced the 991-page manuscript, Daniel 8:14, the Day of Atonement, and the Investigative Judgment .^[34] (Another source says he produced a 900-page manuscript called Daniel 8:14, the Investigative Judgment, and the Kingdom of God).^[6]

Ford together with the majority of Christendom believes the atonement was completed on the cross when Jesus cried out “It is finished.” Some Adventists disagree with Ford and define the atonement in terms of God’s work to cleanse our character from sin added to the payment of the penalty for sin Christ completed on the cross. They state the work of Christ in the heavenly sanctuary is a continuation of the work of atonement begun on the cross, rather than the application of the benefits of the already completed atonement. They believe the following verse supports their position... Who shall bring a charge against God’s elect? It is God who justifies. Who is he who condemns? It is Christ who died, and furthermore is also risen, who is even at the right hand of God, who also makes intercession for us. ~ Romans 8:33-34

Expulsion from teaching and ministry[link]

In August 1980, a group of Adventist theologians and administrators convened at Glacier View Ranch in Colorado to examine Ford's views. According to TIME magazine, he "made the case that White's 'sanctuary' explication of 1844 no longer stood up in the light of the Bible, and that 'investigative judgment' undercut the whole basis of Protestantism: belief in salvation by God's grace apart from good works."^[35] The culmination of this event was Ford losing his employment with the denomination ^[35] as a minister and theology professor.^[19] After counsel from the General Conference, the Australasian Division withdrew "Ford's ministerial credentials"^[36] Ford disagrees with Adventists, both historic and current ^[37] who state that Jesus Christ was born with the fallen nature that has been passed on to all of humanity.^[38] Adventists base their beliefs on the following texts

"For what the law could not do in that it was weak through the flesh, God did by sending His own Son in the likeness of sinful flesh, on account of sin: He condemned sin in the flesh." Romans 8:3 (NKJV)

"For we do not have a high priest who is unable to sympathise with our weaknesses, but we have one who has been tempted in every way, just as we are—yet was without sin." Hebrews 4:15 (NIV)

"...concerning his Son (Jesus), who was descended from David according to the flesh..." Romans 1:3 (ESV)

"Therefore, in all things He had to be made like His brethren, that He might be a merciful and faithful High Priest in things pertaining to God, to make propitiation for the sins of the people." Hebrews 2:17 NKJV

Adventists traditionally believe that Jesus took on human nature with all of the post fall moral weaknesses and frailties that post fall humans experience. Despite this, they say because he managed to resist temptation both from within and without, and lived a perfectly obedient life, Jesus is therefore our supreme Example in whose footsteps, all Christians must follow, and also achieve a perfectly obedient life. The fact that Jesus overcame sin completely, despite having no advantage over other post fall human beings, demonstrates that we too must live a life of complete obedience, as we trust in him. Adventist believe Ellen White supports their position when she states "The Lord Jesus came to our world, not to reveal what a God could do, but what a man could do, through faith in God’s power to help in every emergency. Man is, through faith, to be a partaker in the divine nature, and to overcome every temptation wherewith he is beset." ."^[39]

and...

"Notwithstanding that the sins of a guilty world were laid upon Christ, notwithstanding the humiliation of taking upon Himself our fallen nature, the voice from heaven declared Him to be the Son of the Eternal"

— Ellen White, The Desire of Ages, p. 112.

Ford does not agree with any of the above statements that claim Jesus has a post fall human nature but proclaims Christ came with Adam's pre-fallen nature.^[40][41]

To commemorate the 30 year anniversary of Glacier View, the Sydney Adventist Forum held a pretend courtroom trial to assess the accuracy of Ford's claim that the Consensus Document has been largely in agreement with him. They concluded, "Ford was found to be substantially correct in claiming that the 114-member SRC Consensus Document was in agreement with his twelve propositions—while Ministry was judged to have considerably over-stated its case." It concluded, "In retrospect, it is clear that the SRC made—in five days—more progress in understanding this biblical doctrine than the church has typically made in any fifty years of its history."^[42]

Personal life[link]

Ford married Gwen Booth with whom he had three children – Elènne Gwen Ford (born 29 October 1955)^[43][44] Paul Wesley Ford (born 20 December 1957),^[45] and Luke Ford (born 1966).^[46] Gwen died of breast cancer in April 1970.^[47] Ford remarried to Gillian Wastell ("Gill"), in November of that year.^[48] Elènne works as a barrister. She also owns the "Mango Hill Farm" organic farm attraction Queensland's Sunshine Coast which includes farmstays, a small function centre, cooking school, etc.^[49][50] It is located in Peachester, and is the location of Ford's twice-a-month church services. Luke converted to Judaism and is a controversial internet blogger.^[51]

Ford made some reconciliation with his father in the 1970s. His parents both died in 1987, at 87 years of age.^[52]

"His mother complained that he ate too fast, talked too fast, walked too fast, and drove too fast." This was also due to the pressure on him.^[53]

Publications[link]

Ford has written over twenty books and numerous articles.^[54]

• Unlocking God's Treasury, 1964
• Answers on the Way, 1977
• Daniel, 1978 (does not fully reflect his current views)
• The Abomination of Desolation in Biblical Eschatology, 1979
• Physicians of the Soul, God's Prophets Through the Ages, (Nashville, TN: Southern Publishing Association, 1980) ISBN 0-8127-0262-X. Includes Ford's views on Ellen G. White as a prophetess. It also traces Ford's childhood encounters with Adventists and the influence of Ellen G. White's books on helping him find Christ and becoming an Adventist.
• The Forgotten Day, 1981, about the Sabbath
• For the Sake of the Gospel: Throw out the bathwater, but keep the Baby, 2008. See reviews.^[55]

Also:

• Inside Story
• Why Believe? Source Book

References[link]

External links[link]

Wikiquote has a collection of quotations related to: Desmond Ford

• Current Issues In Justification
• Are all men condemned at birth?
• Confusing The Gospel
• Christ's Human Nature
• The Legacy Of Ford
• The Desmond Ford Apostasy