The Compass. Leading Families Toward Spiritual Maturity. Melchizedek and Messiah. Hebrews 7:1-22

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1 The Compass First Family Church VOLUME 2 ISSUE 18 JANUARY 18, 2015 FOR THE WEEK LEADING INTO JANUARY 25 Leading Families Toward Spiritual Maturity Melchizedek and Messiah Hebrews 7:1-22 This week s R2R distinctive Possessions (Luke 16:11 12): I seek to maintain an eternal perspective on money and possessions, realizing God has give me all that I have, and that he expects me to manage it wisely for His glory. Believe it or not, as difficult as Hebrews 6 is to interpret (we spent three weeks looking at the warning passage surrounding Hebrews 6), the writer tells us in his introduction to this section that the real meat of his discussion centers on the person of Melchizedek, a man whom little is known (Hebrews 5:11-14). The next couple of weeks we will focus on the person of Melchizedek, who served the Most High God as both a priest and king. Let me encourage you to spend some time this week reading the commentary provided on pages 4 & 5 of this week s Compass in order to gain a greater familiarity with Melchizedek. As you read, try to read this through Jewish eyes. After all, this was the original intended audience for Hebrews. Keep in mind the bigger picture of what the writer is showing his Hebrew readers: Jesus is better. He is better than the angels. He is better than Moses. He is better than the high priest. In fact, the argument the writer is starting to make in Hebrews 7 is that Jesus is a different kind of high priest, not one that descends from the Levi and Aaron. This is a tremendously outrageous claim to make to a Jewish audience! How can someone who is not a Levite serve as a priest? In fact, who is Melchizedek? He is not even a descendent of Abraham! (That makes him a Gentile!) Yet, the writer carefully argues that Jesus is both a king and great high priest after the order of Melchizedek, and not after the order of Aaron. To Jewish ears this is unfathomable. The High Priest is the very embodiment of the Law of Moses and serves as the physical representative between the Lord God and His people. The writer is not pulling any of his punches with his audience. This is why he Continued on page 2...

2 Page 2 The Compass Continued from page 1... paused during his introduction to this topic to warn them that these things are hard to explain (v. 5:11) and they must move beyond elementary principles (v. 6:1) if they are going to understand these difficult concepts. As you read and meditate on these Scriptures this week, ask yourself if there are biblical principles or teachings that are difficult for you to hear and understand? What teachings from the Bible fly in the face of our cultural trends today? Does this mean we shave and parse the truths of Scripture so they better fit our context, or do we as believers need to allow the Scriptures to mold and shape us so we become conformed to the image of Christ? Hopefully, the answer to those questions is obvious, but the application is indeed difficult. Chris Eller Day 1 ENCOUNTER God s Word to put yourself in touch with him. Hebrews 7:1-22 (ESV) The Priestly Order of Melchizedek 1 For this Melchizedek, king of Salem, priest of the Most High God, met Abraham returning from the slaughter of the kings and blessed him, 2 and to him Abraham apportioned a tenth part of everything. He is first, by translation of his name, king of righteousness, and then he is also king of Salem, that is, king of peace. 3 He is without father or mother or genealogy, having neither beginning of days nor end of life, but resembling the Son of God he continues a priest forever. 4 See how great this man was to whom Abraham the patriarch gave a tenth of the spoils! 5 And those descendants of Levi who receive the priestly office have a commandment in the law to take tithes from the people, that is, from their brothers, though these also are descended from Abraham. 6 But this man who does not have his descent from them received tithes from Abraham and blessed him who had the promises. 7 It is beyond dispute that the inferior is blessed by the superior. 8 In the one case tithes are received by mortal men, but in the other case, by one of whom it is testified that he lives. 9 One might even say that Levi himself, who receives tithes, paid tithes through Abraham, 10 for he was still in the loins of his ancestor when Melchizedek met him. Jesus Compared to Melchizedek 11 Now if perfection had been attainable through the Levitical priesthood (for under it the people received the law), what further need would there have been for another priest to arise after the order of Melchizedek, rather than one named after the order of Aaron? 12 For when there is a change in the priesthood, there is necessarily a change in the law as well. 13 For the one of whom these things are spoken belonged to another tribe, from which no one has ever served at the altar. 14 For it is evident that our Lord was descended from Judah, and in connection with that tribe Moses said nothing about priests. 15 This becomes even more evident when another priest arises in the likeness of Melchizedek, 16 who has become a priest, not on the basis of a legal requirement concerning bodily descent, but by the power of an indestructible life. 17 For it is witnessed of him, You are a priest forever, after the order of Melchizedek. 18 For on the one hand, a former commandment is set aside because of its weakness and uselessness 19 (for the law made nothing perfect); but on the other hand, a better hope is introduced, through which we draw near to God. 20 And it was not without an oath. For those who formerly became priests were made such without an oath, 21 but this one was made a priest with an oath by the one who said to him: The Lord has sworn and will not change his mind, You are a priest forever. 22 This makes Jesus the guarantor of a better covenant.

3 The Compass Page 3 Day 2 ENQUIRE the answer to these questions to better understand what the passage means. Use the questions below to guide your reading and to ensure you are grasping the key lessons and themes of the text. This is called Inductive Bible Study, in which you ask the questions, Who?, What?, Where?, Why?, When?, How? as you read the text. (Also known as the 5Ws and an H. ) 1. Who was Melchizedek? (7:1) 2. How was Melchizedek associated with Abraham? (7:1) 3. What does the name Melchizedek mean? (7:2) 4. What is significant about the title, king of Salem? (7:2) 5. What about the Genesis record of Melchizedek s life foreshadowed or anticipated the priesthood of Christ? (7:3) 6. How did the Mosaic law ensure that the Levitical priests were provided for? (7:5) 7. What did the ancient practice of one person blessing another say about the two parties involved? (7:7) 8. How did the tithe collected by Melchizedek differ from the tithes collected by the Levites? (7:8) 9. Why did a new priest from the order of Melchizedek come along to replace the order of Aaron? (7:11) 10. What does a new priesthood require? (7:12) 11. What made Jesus unique as a member of His tribe? (7:13-14) 12. What connection did Jesus tribe have to the Jewish priesthood? (7:14) 13. On what basis did Christ become a priest? (7:15-16) 14. Why is the new covenant superior to the old covenant of law? (7:18-19) Summary Notes Write a one paragraph summary of this week s text including key areas of interest and significant instruction. Consult the commentary on the text and the notes following this page for additional help.

4 Page 4 The Compass Day 4 EXPLORE the commentaries to answer the questions. The Superiority of Melchizedek (7:1 10) Hebrews 7 picks up on the topic introduced in 5:1 10 Jesus appointment as high priest and presents a tightly woven argument built around the enigmatic, Old Testament figure Melchizedek. There are only two references in the Old Testament to this priest of God : Genesis 14:17 20 and Psalm 110:4. The first gives the narrative recounting Abraham s meeting with Melchizedek after the patriarch s return from battle and is the focal text for Hebrews 7:1 10. Psalm 110:4, on the other hand, offers a reflection on the Davidic monarch, whose priesthood is enduring (see comments on Heb. 6:18). The type of commentary found in 7:1 10 is known as midrash (see comments on 3:7 19). J. A. Fitzmyer has noted that Hebrews 7 has features in common with a midrash: The Old Testament text is the point of departure, the exposition is homiletical, the author stresses details of the scriptural passage, the text is shown to be relevant to the contemporary audience, and the focus is on the narrative of the Old Testament situation, not just the individual characters. This Melchizedek (7:1). The author of Hebrews may have been familiar with speculations about Melchizedek in various religious communities of his day. Yet, the author s treatment of this priest can be explained wholly on his treatment of the two Old Testament texts in which Melchizedek is named. His treatment of Melchizedek in 7:1 10 can be explained as an exposition of Genesis 14:17 20 with Psalm 110:4 in mind. He met Abraham returning from the defeat of the kings (7:1). Melchizedek was a priest-king from the city of Salem. He met Abraham as the patriarch was returning from an important victory over a confederation of four kings from the east: Kedorlaomer of Elam, Tidal of Goiim, Amraphel of Shinar, and Arioch of Ellasar. These four kings had attacked the kings of Sodom, Gomorrah, Admah, Zeboiim, and Bela, defeating them at the Valley of Siddim and plundering their cities. Abraham s nephew Lot was taken captive from Sodom. Upon hearing of his nephew s plight, Abraham pursued the invaders to the city of Dan, where he won the victory in a nighttime attack. On his way back home, the king of Sodom and Melchizedek met the patriarch, at which time Abraham gave the latter a tenth of his spoils and Melchizedek blessed him. Genesis 14:17 20 says this about Melchizedek: After Abram returned from defeating Kedorlaomer and the kings allied with him, the king of Sodom came out to meet him in the Valley of Shaveh (that is, the King s Valley). Then Melchizedek king of Salem brought out bread and wine. He was priest of God Most High, and he blessed Abram, saying, Blessed be Abram by God Most High, Creator of heaven and earth. And blessed be God Most High, who delivered your enemies into your hand. Then Abram gave him a tenth of everything. His name means (7:2). In dealing with Melchizedek s name the author of Hebrews alludes to words from the Hebrew language. When he suggests his name means king of righteousness, the reference is to the Hebrew words melek, which means king, and sedeq, which may be rendered righteousness. The city name Salem, furthermore, he interprets to mean peace, drawing an association between the city s name and the Hebrew word shalom. Without father or mother, without genealogy, without beginning of days or end of life (7:3). A common exegetical practice from the era may be called an argument from silence ; the author uses this technique, pointing out what the Old Testament passage does not say about Melchizedek. He uses this technique both in anticipation of his treatment of the Levitical priests and in reflecting on Ps. 110:4. The Levites were appointed to priesthood by virtue of their ancestry as descendants of Aaron. From the historical context of the Genesis passage we know that Melchizedek met Abraham long before God gave the guidelines for the old covenant priesthood. The lack of any reference to Melchizedek s parents or ancestors shows that considerations important for the Levites were not attached to Melchizedek s service as priest. Furthermore, the service of the Levites ended upon death, as the author points out in Hebrews 7:8, 23. Psalm 110:4, however, makes clear that Melchizedek holds his priesthood forever, a fact not contradicted by Genesis 14: He collected a tenth from Abraham (7:6). The concept of the tithe was practiced across numerous societies of the ancient Mediterranean. Success in war or in one s profession could result in giving a tenth part to the gods. As with other places in Hebrews, however, the author draws on material for his discussion from the biblical text, specifically the laws concerning the tithe paid to the Levitical priests. In Numbers 18:20 32 the Lord instructs Aaron and Moses that the Levites, who would not receive a portion of the Promised Land as their inheritance, would receive the tithe from the rest of the Israelites as their inheritance in return for their work of serving in the Tent of Meeting. In turn, the Levites were to give as

5 The Compass Page 5 an offering to the Lord a tenth of what they received, the best and holiest part, as the Lord s portion. The author s logic follows that the great patriarch Abraham, whose descendants, the Levites, would receive tithes from their fellow Israelites, gave a tithe to Melchizedek. This man was not a Levite, but Abraham tithed to him and thus Levi, a future descendant of Abraham, who was still in Abraham s body, played a part in giving that tithe. This shows that Melchizedek was superior to the Levitical priests. It should be remembered that, in the case of the Levites, they were instructed to pay a tenth to the Lord through Aaron. They tithed to the Lord through a superior, who was the Lord s chief representative. And blessed him who had the promises (7:6). As seen in the agricultural image of 6:7 8 the twin concepts of blessing and cursing are important motifs in the biblical literature. Individuals might bless God (e.g., Gen. 9:26; 14:20) or be blessed by God (e.g., Gen. 12:3; Num. 23:20). A blessing could be used informally as a greeting or in the event of a departure. Yet, a blessing could be a formal pronouncement of goodwill that was seen as having a positive impact on the blessed person s future. In the book of Genesis, the broader context for Melchizedek s meeting with Abram, the concept occurs over sixty times, many of the occurrences following the line of formal proclamations of goodwill. The Superiority of Our Melchizedekan High Priest (7:11 28) Now in inverse order the author probes two parts of God s oath in Psalm 110:4. Jesus as a priest in the order of Melchizedek constitutes the discussion of Hebrews 7:11 14, and the balance of the chapter concerns the phrase, you are a priest forever. This section continues the author s use of midrash or running commentary on the Old Testament texts (see comments on 7:1 10), but now the emphasis has shifted from the Genesis passage on Melchizedek to the Psalm passage. For on the basis of it (7:11). In the niv translation, for on the basis of it the law was given to the people, the pronoun it seems to refer to the Levitical priesthood. Yet the translation might better be rendered for concerning it or in the case of it. What the author has in mind are the directions given in the law concerning the establishment and function of the old covenant Levitical priesthood. During the time of the desert wanderings the Levites conducted worship in the tabernacle and took care of that structure (Num. 1:47 54; 3:14 39). The author points out that perfection was not attained through this priesthood. There must also be a change of law (7:12). Insofar as Jesus has been appointed a priest apart from the normal guidelines for appointment detailed in the law, it is clear, in the author s view, that God has changed the law in some way. In other words, God has instituted a new basis for dealing with sin and sacrifice, as is also indicated by the change in covenant (8:7 13). A different tribe (7:13). At the heart of this change in the law s requirement stands the primary basis for appointment as priest. In the old covenant system, appointment as priest was based on heredity priests were taken from the tribe of Levi. That Jesus hailed from the tribe of Judah demonstrates this requirement has been set aside. Our Lord descended from Judah (7:14). The tribe of Judah was, of course, one of the twelve tribes of the nation Israel, named for the sons of the man Israel. The man Judah was the one who interceded for his brother Joseph s life when his other brothers were about to kill him (Gen. 37:12 26) and then suggested they sell him into slavery instead (37:26 27). Significantly, his father s prophetic benediction concerning Judah included a statement about his descendants as rulers not only of the nation of Israel, but of the nations generally. This prophecy focused on a future ruler who would rule the nations: The scepter will not depart from Judah, nor the ruler s staff from between his feet, until he comes to whom it belongs and the obedience of the nations is his (49:10). The tribe of Judah historically was tied to the royal house of David, the archetypal ruler of God s people; in Revelation 5:5 Jesus is called the Lion of the tribe of Judah, the Root of David. The former regulation is set aside because it was weak and useless (7:18). Among the various first-century movements within Judaism, the view that certain aspects of past revelation have been overturned is seen especially in Christianity. The reason for this illustrated preeminently by Hebrews is that Christ, the Messiah, has become the reference point by which all of God s revelation should be understood. The author of Hebrews locates grounds in the Old Testament Scriptures for his assertion that the old covenant systems of priesthood and sacrifice have been superseded. According to Psalm 110:4 God has decided to appoint a priest by a means other than those found in the law. The author goes on, however, to suggest the reason God set aside a regulation that, in the past, was binding. The old covenant law concerning appointment had its purpose in its time, but ultimately it was too weak and ineffective to accomplish the greater purposes of God. It was weak in that the priests of that system were mortal and limited by death, and the sacrifices were unable to cleanse permanently. And it was not without an oath (7:20). The author alludes to the phrase in Psalm 110:4 that says, The Lord has sworn and will not change his mind. No such oath can be found in relation to the Levitical priests. For the author of Hebrews this oath, made doubly strong by the assertion that the Lord will not change his mind, gives strong encouragement because it indicates a permanent provision for God s people.

6 Page 6 The Compass Daily Bible Reading Plan SUNDAY MONDAY TUESDAY WEDNESDAY THURSDAY FRIDAY SATURDAY 1/18 1/19 1/20 1/21 1/22 1/23 1/24 Gen. 37:1-38:30 Gen. 39:1-41:16 Gen. 41:17-42:17 Gen. 42:18-43:34 Gen. 44:1-45:28 Gen. 46:1-47:31 Gen. 48:1-49:33 Matthew 12:22-45 Matt. 12:46-13:23 Matthew 13:24-46 Matt. 13:47-14:12 Matthew 14:13-36 Matthew 15:1-28 Matt. 15:29-16:12 Psalm 16:1-11 Psalm 17:1-15 Psalm 18:1-15 Psalm 18:16-36 Psalm 18:37-50 Psalm 19:1-14 Psalm 20:1-9 Proverbs 3:27-32 Proverbs 3:33-35 Proverbs 4:1-6 Proverbs 4:7-10 Proverbs 4:11-13 Proverbs 4:14-19 Proverbs 4:20-27 For complete details on First Family s Daily Bible Reading Plan, visit our website at WORDSEARCH all the words come from this week s text or lesson. Melchizedek & Messiah Hebrews 7:1-22 L B W X D M Q L U U A K F C R J Q L X Y E F T Z Z M N R B J E S U S C Z S Y M F F C R K S V C R V T X V T Z B J R T F M O S T H I G H G O D V O Q T G Q U N X I O P S C Y R I G H T E O U S N E S S V W T J P F J P N G L X F F O R E V E R V A A X E G D C H H G A V E A T E N T H X P R I E S T U N G E R O R J U G I R Q K M T C J O P Z O R B Z Q W S U Q N H U J V W T N R Z P T H E V Y M Z W L I S A C U O H D W N N V Q I M E L C H I Z E D E K E S B U F Z L A I A Q A Y O I K W Q L X Y S N O L G L R I A I A H R T H E L A W B W Y M O S E S B H Y H A V A M L F T G J W Q E D O C C L Q A B N W X J W H D R S X H P B E T T E R C O V E N A N T A A H S A N O Q G E N E A L O G Y W L I Z J E T I X T V C M S N Q V V X U A Z U U W P U L E V I I I J E P M T H X X G N Q I Q C R C H N L C D W P A T R I A R C H F I Z O E L D E E B W K I N G O F S A L E M F B Z Z Melchizedek King of Salem Most High God Abraham Blessed Gave A Tenth Righteousness Peace Genealogy Priest Patriarch Levi The Law Aaron Judah Moses Forever Jesus Better Covenant To see the answers to the puzzle, go to

7 The Compass Page 7 the children s ministry of first family church The Oracle from God The old testament chapter quoted most often in the New Testament is Psalm 110. It is an oracular psalm: i.e., it does not so much disclose the experience of its writer as set forth words that the writer has received by direct and immediate revelation as an oracle from God. Perhaps there are even parts of it the psalmist himself did not fathom too well. In the psalm, the Lord, Yahweh, speaks to someone whom David himself addresses as my Lord. This element, as much as any other, has convinced countless interpreters, both Jewish and Christian, that this is explicitly a messianic psalm, and that the person whom David addresses is the anticipated Messiah. I shall focus on verse 4: The Lord has sworn and will not change his mind: You are a priest forever, in the order of Melchizedek. Granted that Yahweh here addresses the Messiah, what do his words mean? Two elements attract attention: First, Melchizedek himself this is only the second mention of him in the Bible. The first is Genesis 14:18 20: after the defeat of the kings, Abraham meets this strange priest-king and pays him a tithe of the spoils. Various things can be inferred from the brief account, but then Melchizedek drops from view until this psalm, written almost a millennium later. Second, by this time much has taken place in the history of Israel. The people had endured slavery in Egypt, had been rescued at the Exodus, had received the Law of God at Sinai, had entered the Promised Land, and had lived through the period of the judges to reach this point of the beginning of the Davidic dynasty. Above all, Sinai had prescribed a tabernacle and the associated rites, all to be administered by Levites and by high priests drawn from that tribe. The Mosaic Law made it abundantly clear that Levites alone could discharge these priestly functions. Yet here is an oracle from God insisting that God himself will raise up another priest-king with very different links. Yahweh will extend this king s mighty scepter from Zion: i.e., his kingly power is connected with Zion, with Jerusalem, and thus with the fledgling Davidic dynasty. And as priest, he will be aligned, not with the order of Levi, but with the order of Melchizedek. Small wonder the writer to the Hebrews understands that this is an announcement of the obsolescence of the Mosaic Covenant (Heb. 7:11 12). We needed a better priesthood; and we have one. D.A. Carson CONNECTING THE FAMILY FFC Youth the youth ministry of first family church Memory Time Memory Verse 11 Now if perfection had been attainable through the Levitical priesthood (for under it the people received the law), what further need would there have been for another priest to arise after the order of Melchizedek, rather than one named after the order of Aaron? 12 For when there is a change in the priesthood, there is necessarily a change in the law as well. Hebrews 7:11 12 (ESV) R2R Life Distinctive Possessions (Luke 16:11 12): I seek to maintain an eternal perspective on money and possessions, realizing God has give me all that I have, and that he expects me to manage it wisely for His glory. Family Devotions Set aside two times this week for family devotions centered around this week s text. Session 1: Read through this week s text (Hebrews 7:1-22). If you have children old enough to read, let one of them read the text. What did Abraham give to Melchizedek? (7:2) How do we know that Melchizedek was great? (7:4) Session 2: Re-read this week s text (Hebrews 7:1-22). Why was it unusual for Melchizedek to receive a tithe from Abraham? (7:6) From what tribe did Jesus Christ come? (7:13-14) How is this significant?

8 Page 8 The Compass R2R Life! Becoming Ready to Reproduce Disciples of Jesus 10 R2R Core Beliefs The Bible (2 Timothy 3:16 17): We believe the Bible is the inspired, infallible Word of God, and the final authority in all matters of faith and conduct. God the Father (Psalm 121:1 2): We believe God is personally involved in and cares about the daily lives of His children. Jesus Christ (John 1:12): We believe in Jesus Christ, His deity, virgin birth, sinless life, vicarious death, burial and bodily resurrection, His ascension to the right hand of the Father and His personal future return in power and glory. We are significant only because of our position as children of God. The Holy Spirit (2 Corinthians 13:14): We believe the God of the Bible is the only true God and is eternally existent in three persons: Father, Son and Holy Spirit. Humanity (John 3:16): We believe all people are born separated from God by sin, but God in his love sent his Son Jesus Christ as their savior. Eternity (John 14:1 4): We believe there is a heaven and a hell and that Jesus Christ is returning to judge the earth and to establish his kingdom. We believe in the resurrection of the dead: the believer to life everlasting and the unbeliever to the resurrection of judgment. The Church (1 Corinthians 12:12-13; Ephesians 4:15-16): We believe in the church as the body of Christ, which is composed of all believers who have accepted Christ as Savior. We believe the church is God s primary way to accomplish His purposes on earth today. Stewardship (1 Timothy 6:17-19): We believe that everything we have, including our very life, belongs to God. Salvation by Grace (Ephesians 2:8-9; Romans 3:23-25; 8:38-39): We believe a person has a right relationship with God only by His grace, through faith in Jesus Christ. This makes believers eternally secure in Jesus Christ. Compassion (Psalm 82:3-4): We believe God calls all Christians to show compassion to those in need. 10 R2R Core Practices Worship (Psalm 95:1-7): I worship God for who He is and what He has done for me. Bible Study (Hebrews 4:12): I study the Bible diligently to know God, to become like Christ, and to discern His will for my life. Service (Colossians 3:17): I give away my time to fulfill God s purposes. Witness (Matthew 28:18-20): I live to tell the story of Jesus and to make disciples of Him even to the ends of the earth, knowing he is with me always. Biblical Community (Acts 2:44-47): I fellowship with other believers in a small group to accomplish God s purposes in my life, others lives, and in the world. Prayer (Psalm 66:16-20): I pray to God to know Him, to lay my request before Him and to find direction for my daily life. Spiritual Gifts (Romans 12:4-6): I know and use my spiritual gifts to accomplish God s purposes. Authenticity (John 13:33-34): I know and understand biblical truths and transfer these truths into everyday life. Who I am on the inside and outside is a pure reflection of Christ and His Word. Simplicity (Matthew 6:33): I seek to live a simple life focused on God and his priorities for my life. Possessions (Luke 16:11 12): I seek to maintain an eternal perspective on money and possessions, realizing God has give me all that I have, and that he expects me to manage it wisely for His glory. 10 R2R Core Virtues Gentleness (Philippians 4:5): I am thoughtful, considerate and calm in dealing with others. Faithfulness (Proverbs 3:3-4): I have established a good name with God and with others based on my long-term loyalty to those relationships. Hope (Hebrews 6:19-20): I can cope with the hardships of life and with death because of the hope I have in Jesus Christ. Joy (John 15:11): I have inner contentment and purpose in spite of my circumstances. Love (1 John 4:10-12): I sacrificially and unconditionally love and forgive others. Peace (Philippians 4:6-7): I am free from anxiety because things are right between God, myself and others. Self-Control (Titus 2:11-13): I have the power, through Christ, to control myself. Humility (Philippians 2:3-4): I choose to esteem others above myself. Patience (Proverbs 14:29): I take a long time to overheat and endure patiently under the unavoidable pressures of life. Kindness/Goodness (1 Thessalonians 5:15): I choose to do the right things in my relationships with others. About The Compass The Compass is produced throughout the school year to help you connect with the Word of God on a daily basis and to study and meditate on the specific biblical text that will be the focus of the upcoming weekend services. The Compass also helps tie-in the principles of discipleship found in 10 Core Beliefs (doctrine) 10 Core Practices (disciplines), and 10 Core Virtues (spiritual fruit). Together, we call these R2R Distinctives, or becoming a Ready to Reproduce Disciple of Jesus Christ. If you would like The Compass delivered each week to your box, you can to to compass and register.