Final Exhortations and Concluding Remarks (Hebrews 13:17-25)

“Obey those who rule over you, and be submissive, for they watch out for your souls, as those who must give account. Let them do so with joy and not with grief, for that would be unprofitable for you” (Hebrews 13:17, NKJV).

Submit to Your Leaders

Some among the recipients of this epistle were weak, immature, forsaking the assemblies, susceptible to strange teachings, and in danger of falling away. Thankfully their current leaders were trying to lead them in the right direction and should therefore be heeded (cf. vv. 7, 24). Like shepherds, they “watch out for your souls” and will be held accountable (cf. 4:13; 12:23).¹ Church leaders are to accept their responsibility with joy, not grief, for the benefit of the souls entrusted to their care (cf. 1 Tim. 3:1).

Prayer Requested and Prayer Offered

“Pray for us; for we are confident that we have a good conscience, in all things desiring to live honorably. But I especially urge you to do this, that I may be restored to you the sooner” (Hebrews 13:18-19).

The first statement is indicative of plural authors (cf. 2:5; 5:11; 6:9, 11), and the second indicates that one of them is the leading figure (cf. vv. 22-23; 11:32), apparently known to the reading audience.² Their lives are worthy of emulating, but they too are in need of prayers. This is similar to the Thessalonian letters, co-authored by Paul, Silvanus, and Timothy (1 Thess. 1:1; 2 Thess. 1:1), wherein occasionally Paul inserts a personal comment (1 Thess. 2:18; 3:5; 5:27; 2 Thess. 2:5; 3:17).

“Now may the God of peace who brought up our Lord Jesus from the dead, that great Shepherd of the sheep, through the blood of the everlasting covenant, make you complete in every good work to do His will, working in you what is well pleasing in His sight, through Jesus Christ, to whom be glory forever and ever. Amen” (Hebrews 13:20-21).

As the God of peace (Phil. 4:9; Rom. 15:33; 1 Cor. 14:33), the peace he wants us to have begins with his presence in our lives (Rom. 5:1; 15:13) and extends to relationships within the body of Christ and beyond (Rom. 12:18; 14:19). God’s peace is coupled with his power, having raised our Lord Jesus from the dead (Acts 2:24; 17:31; Rom. 4:24), who is now the Great Shepherd of the sheep (Psa. 23:1; 1 Pet. 5:4). His leadership is therefore worthy of following.

Godly peace, motivation, and help are available through the blood of the everlasting covenant (cf. 10:29). The modifier “everlasting” is in contrast to the temporary covenant of the Jews (cf. 8:13), thus no other covenant is going to be made beyond this one. God’s blessings and assistance through Christ’s sacrifice and covenant enable us to be complete in every good work to accomplish his will (cf. Matt. 7:21; Eph. 2:10; Tit. 2:14; Jas. 2:14-26). He continues to work in us what is well pleasing in his sight (cf. Phil. 2:12-13; Col. 1:29; 1 Thess. 2:13; 2 Thess. 1:11).

Because of the intermediary work of Jesus Christ, he is deserving of glory, honor, and praise “forever and ever.” The “Amen” that closes this prayer is repeated as the concluding word of the epistle (see comments below).

Final Appeal and Exhortation

“And I appeal to you, brethren, bear with the word of exhortation, for I have written to you in few words. Know that our brother Timothy has been set free, with whom I shall see you if he comes shortly. Greet all those who rule over you, and all the saints. Those from Italy greet you. Grace be with you all. Amen” (Hebrews 13:22-25).

As a postscript, the prominent writer of this epistle (cf. vv. 18-19) makes a personal appeal, similar to the endings in Paul’s letters where he seems to have taken the pen from the amanuensis and written the postscript in his own hand (e.g., 1 Cor. 16:21; Gal. 6:11; Col. 4:18; 2 Thess. 3:17; Philem. 19).

This epistle is described here as “a word of exhortation,” which appears to be its primary purpose. Donald Guthrie affirms: “the writer’s arguments are not to be regarded as a theological treatise or an intellectual exercise, but as a burning issue of vital practical importance…. the readers needed to be warned against turning away from Christianity” (NT Introduction 704, 710).

Timothy, apparently known to the original readership, had been imprisoned but was released and would potentially accompany the authorial leader to personally visit them. A greeting is sent to the local leaders (cf. vv. 7, 17), “and all other saints.” This seems to suggest that Hebrews was intended for a particular congregation in an area where there were other congregations in the near vicinity.

Also sending a greeting are certain ones “from Italy.” This could have reference to (a) residents in Italy, in which case the author(s) are in Italy at the time of writing and are addressing this epistle to Christians outside of Italy; or (b) Italians

living away from Italy sending greetings back home, in which case the author(s) are outside of Italy addressing this epistle to those living in Italy, perhaps Rome?⁴ The preposition apo (“from”) rather than en (“in”) seems to support the latter. Timothy was known to the Roman Christians (Rom. 16:21; Phil. 1:1; 2:19; Col. 1:1; Philem. 1; cf. 2 Tim. 4:9, 13), and Hebrews was first attested at Rome, quoted by Clement of Rome in his letter to the Corinthians (ca. AD 95-96).

The final grace wish may suggest Paul’s contribution to the Hebrews epistle or perhaps betray his influence, since all of his letters (and no others in the NT) end with the grace benediction. The concluding “Amen” is an affirmation of truth, signifying “so be it” or “truly.” This Hebraic expression served as a Jewish liturgical formula (BDAG 53) spoken by the congregation at the end of a prayer, a reading of scripture, or a prophetic declaration (1 Chron. 16:36; Neh. 5:13; 8:6), adopted by Christians (cf. 1 Cor. 14:16) and by Paul in particular.³

Conclusion

Although written in a historical context far removed from our own, Hebrews issues the same message of assurance. It enables us to understand more clearly how God has worked through the ages to prepare for and secure our redemption and heavenly home. He has provided a better way with better promises through a better covenant. Hebrews reminds us of the seriousness of sin, the dangers of apostasy, the importance of a steadfast faith, and the gratitude we owe to God for all that he has done and continues to do. He has given his Son, who is both subservient and exalted, as a far greater prophet, mediator, lawgiver, rest-provider, and savior. As the long-anticipated messianic king, Jesus is also our merciful and faithful High Priest, brother, sanctifier, forerunner, sacrifice, shepherd, and the unchangeable founder and perfector of our faith. May we be encouraged if not transformed by the message of Hebrews to remain faithful to the One who has been faithful to us.

--Kevin L. Moore

Endnotes:

     ¹ See also Acts 20:28; 1 Peter 5:1-3.

     ² See K. L. Moore, “The Plural Authorship of Hebrews,” Part 1 (20 July 2016) <Link> and Part 2 (27 July 2016) <Link>. In the vast majority of extant multi-sender papyrus letters from antiquity, first person terminology is entirely plural, demonstrating that the responsibility for the content rests equally with each correspondent. However, some of these ancient letters (e.g., P. Oxy. 1158, 3094, 3313, P. Mur. 42) alternate between “we” and “I,” indicating that one of the senders is the primary spokesman or leader of the group who at times refers only to himself.

     ³ Rom. 1:25; 11:36; 15:33; 16:27; Gal. 1:5; 6:18; Eph. 3:21; Phil. 4:20; 1 Tim. 1:17; 6:16; 2 Tim. 4:18; cf. 2 Cor. 1:20.

     ⁴ See K. L. Moore, “Introducing Hebrews,” Moore Perspective (3 Aug. 2016), <Link>.

Related Posts: Hebrews 13:1-16

 

Image credit: https://www.borntowin.net/audio/hebrews-3-and-4/?srsltid=AfmBOorWphQ8M57afh9fmTtXZgby8szbXUzadiwnKm0Ouhjz4hkGIv4H

Further Exhortations (Hebrews 13:1-16)

“Let brotherly love continue. Do not forget to entertain strangers, for by so doing some have unwittingly entertained angels. Remember the prisoners as if chained with them—those who are mistreated—since you yourselves are in the body also” (Hebrews 13:1-3, NKJV).

Brotherly Love

The Greek philadelphía is a combination of phílos (“friend” or “friendly”) + adelphós (“brother”), rendered “brotherly love” (see also Rom. 12:10; 1 Thess. 4:9; 1 Pet. 1:22; 2 Pet. 1:7). Listed first among these exhortations to a Jewish-Christian reading audience, any animosity toward Gentiles that may have been exhibited in the past is now replaced in Christ by unceasing love within the multinational and multiethnic brotherhood.

Hospitality and Compassion

Due to the scarceness and poor conditions of public lodging in the ancient Mediterranean world, providing visitors with food and shelter was a virtual necessity. The compound Greek word philoxenía is a combination of phílos (“friend”) + xénos (“stranger”). Providing hospitality under one’s own roof was deeply rooted in ancient society, highly valued, and even viewed as an obligation (cf. Rom. 12:13; 1 Tim. 5:10; 1 Pet. 4:9; 3 John 5-8).¹ In Christian circles, the prospect of receiving and serving Christ himself (Matt. 10:40; 25:31-45) was of far greater significance than what was practiced in the secular world.

As an incentive, “some have unwittingly entertained angels.” Since Hebrews is filled with allusions, references, and quotes from the OT, this is probably referring to the OT examples of angelic visitations with which the initial readers were familiar (e.g., Gen. 18–19; Judg. 6:11 ff.; 13:2 ff.). While this does not necessarily mean that we today should expect angels to personally visit us (though surely within the realm of possibility!), the point is that hospitality should be practiced because (as Bible stories illustrate) it is right and good, God expects it, and there are unexpected benefits to be gained.

Readers are also reminded to be empathetic to prisoners and those mistreated, “since you yourselves are in the body also.” This most likely alludes to Christians imprisoned for their faith and is therefore an extension of brotherly love (cf. 10:34; Matt. 7:12; 25:36).

Moral Purity and Contentment

“Marriage is honorable among all, and the bed undefiled; but fornicators and adulterers God will judge. Let your conduct be without covetousness; be content with such things as you have. For He Himself has said, “I will never leave you nor forsake you.” So we may boldly say: ‘The Lord is my helper; I will not fear. What can man do to me?’” (Hebrews 13:4-6).

Marriage is accepted in most cultures, and has been through the ages, as a normal and honorable institution. But those who violate God’s marriage and moral laws, engaging in sexual activity outside of a divinely-approved marriage, are subject to the judgment of God (cf. 12:16; 1 Cor. 5:1–7:2; Matt. 19:3-9).

Our manner of life must also be void of covetousness or materialistic greed. Instead, contentment with what we have is expected (cf. Phil. 4:11; 1 Tim. 6:6-8). Not only does God provide all we need, he stands behind his promise, “I will never leave you nor forsake you” (cf. Deut. 31:6, 8; Josh. 1:5; Phil. 4:9). With great confidence (cf. 4:16; 10:19), therefore, we can genuinely recite the words of the psalmist: “The Lord is my helper; I will not fear. What can man do to me?” (Psa. 27:1; 118:6; Acts 18:9-10): the opposite of fear and discontentment!

Incentive for Faithfulness

“Remember those who rule over you, who have spoken the word of God to you, whose faith follow, considering the outcome of their conduct” (Hebrews 13:7).

It is important to recognize and acknowledge the ones presently “leading” [hēgouménōn] (cf. vv. 17, 24) and those who previously “spoke” [elálēsan] God’s word (cf. 2:3), some of whom have gone on to their heavenly reward (cf. 11:2). The call to “imitate their faith” reiterates the significance of 11:1–12:3 and reaffirms the importance of godly examples and sound teaching.² The outcome of their faithful lives, both while on earth and as they entered the realm beyond death, is motivation for following in their footsteps.

“Jesus Christ is the same yesterday, today, and forever” (Hebrews 13:8).

This verse transitions from the preceding emphasis on faith exemplified to the ensuing warning about diverse teachings. Jesus Christ has not changed and is still our perfect example (cf. 12:2-3). He is the same one about whom these readers were initially taught and in whom they initially believed and obeyed (cf. 1:12). Christian leaders are worthy of emulation with respect to how they live and what they teach, but only as they themselves are imitators of Christ (cf. 1 Cor. 11:1).

“Do not be carried about with various and strange doctrines. For it is good that the heart be established by grace, not with foods which have not profited those who have been occupied with them. We have an altar from which those who serve the tabernacle have no right to eat.” (Hebrews 13:9-10).

The warning here is particularly relevant in a first-century Jewish context in view of certain food regulations (cf. Rom. 14:1-23; 1 Cor. 8:1-13, 10:23-31; Col. 2:16-23; 1 Tim. 4:1-5). Seeing that God’s grace is only accessible through Christ and his new covenant, this ought to be one’s focus rather than old-covenant food laws which are ultimately of no spiritual benefit (cf. John 1:17; Rom. 14:17; 1 Cor. 8:8). The grace of God is a more powerful motivator than ritualistic law-keeping (cf. 1 Cor. 15:10).

“We [Christians] have an altar from which those who serve the tabernacle have no right to eat.” The Jewish priests ate from the sacrifices of the tabernacle’s altar (cf. Lev. 2:3; 6:16, 18, 26, 29; 7:6). Now Jesus Christ is our High Priest, sacrifice, and altar, although reference here to “altar” may simply be a metonymy for “sacrifice” (cf. 7:27). Non-Christian Jewish priests, who engage in the obsolete tabernacle service (cf. 7:13), have no right to partake of the spiritual blessings in Christ.

“For the bodies of those animals, whose blood is brought into the sanctuary by the high priest for sin, are burned outside the camp. Therefore Jesus also, that He might sanctify the people with His own blood, suffered outside the gate. Therefore let us go forth to Him, outside the camp, bearing His reproach. For here we have no continuing city, but we seek the one to come. Therefore by Him let us continually offer the sacrifice of praise to God, that is, the fruit of our lips, giving thanks to His name. But do not forget to do good and to share, for with such sacrifices God is well pleased” (Hebrews 13:11-16).

On the Day of Atonement the sin offerings were not eaten by priests but were burned outside the camp (cf. Lev. 16:27). In like manner, Jesus (our sacrifice) suffered outside the Jerusalem gate to ensure our sanctification (cf. 2:9, 11; 9:14, 28; 10:29; John 19:20). Since Christ was rejected by unreceptive Jews and was condemned outside their holy city, [Jewish] Christians must come out of the anti-Christian Jewish religion and be willing to suffer as did Christ (cf. 11:26; 12:2).

This world is not our home, but we look forward to a more permanent “city” (cf. 11:10, 16; 12:22). “Therefore,” let us continually offer sacrifices to God, viz. praise, the fruit of our lips, thanksgiving, benevolence, ourselves (cf. Col. 3:16-17; Rom. 12:1-2; Jas. 5:13).

--Kevin L. Moore

Endnotes:

     ¹ Cf. Acts 2:44-45; 4:35; 6:3; 20:34; 28:10; Eph. 4:28; Phil. 2:25; 4:16; Tit. 3:14; 1 John 3:17; Rev. 3:17. See K. L. Moore, “The Sociocultural Context of the New Testament (Part 7): Hospitality,” Moore Perspective (7 Aug. 2019), <Link>.

     ² Cf. 1 Cor. 4:9, 16; 11:1; Gal. 2:20; 4:12, 14; Phil. 1:21; 2:5-11, 17-30; 3:17; 1 Thess. 1:7; 2:1-12; 2 Thess. 3:9; 1 Tim. 1:16; 4:12; Titus 2:7.

Related Posts: Heb 13:17-25

 

Image credit: https://stockcake.com/i/sunset-family-silhouette_1192238_323481 

Two Dispensations and the Unshakable Kingdom (Hebrews 12:18-24)

The Old Way: Mount Sinai

“For you have not come to the mountain that may be touched and that burned with fire, and to blackness and darkness and tempest, and the sound of a trumpet and the voice of words, so that those who heard it begged that the word should not be spoken to them anymore. (For they could not endure what was commanded: ‘And if so much as a beast touches the mountain, it shall be stoned [or shot with an arrow].’ And so terrifying was the sight that Moses said, ‘I am exceedingly afraid and trembling.’)” (Hebrews 12:18-21, NKJV).

Mount Horeb in the Sinai Wilderness (a.k.a. Mt. Sinai) is used as a symbol to represent the old-covenant system of Judaism. God’s presence at Sinai was intimidating and terrifying, manifested by fire, smoke, earthquake, trumpet blast, thunder, cloud, and darkness (Ex. 19:18-19; 20:18-20; cf. Deut. 4:11; 5:22 ff.). The sanctity of the mountain upon which God revealed himself was not to be compromised or touched by man or beast (Ex. 19:12-13).¹ The awesome power of God made even Moses tremble with fear (cf. Ex. 19:16; Deut. 9:19; Acts 7:32).

The New Way: Mount Zion

“But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, to an innumerable company of angels, to the general assembly and church of the firstborn who are registered in heaven, to God the Judge of all, to the spirits of just men made perfect, to Jesus the Mediator of the new covenant, and to the blood of sprinkling that speaks better things than that of Abel” (Hebrews 12:22-24).

“But,” in contrast to the old dispensation, Mount Zion represents the new Christian system. The literal Mount Zion was the hill upon which the Jerusalem temple stood, representing God’s dwelling place among his people (cf. Psa. 9:11; 76:2; Isa. 4:5; 8:18; Jer. 31:6; Mic. 4:7). That “you have come to” this place is a subtle allusion to conversion to Christ’s new and better way.

The city of the living God is the spiritual city made by the living God, not by human hands (cf. 11:10, 16; 13:14). The heavenly Jerusalem is not Israel’s literal capital city in Judea, but the new, spiritual habitat prepared for God’s people (cf. Rev. 3:12; 21:2). The innumerable company (myriads) of angels is serving God and God’s people as ministering spirits surrounding the heavenly throne and active as agents of God’s providence on earth (1:13-14).²

The general assembly and church of firstborn ones [prōtotókōn] registered/enrolled in heaven is descriptive of the privileged status (cf. 1:6) of the Lord’s people whose names are written in heaven, symbolizing assurance and hope (cf. Luke 10:20; Phil. 4:3; Rev. 21:27). God is the Judge of all, and we have access (cf. 4:16; 10:19) to the One to whom all must give account (cf. 4:13). The spirits of just/righteous persons made perfect are those who have died in faith, who have gone on to their everlasting reward (11:4–12:9), who belong to this heavenly community.

Jesus is the Mediator of the new covenant, enabling us to become part of God’s family and citizens of his kingdom (8:6–9:28). The blood of sprinkling that speaks better things than Abel is the covenant-blood of Jesus superseding the sprinkling of animal blood on the old sacrificial altar (cf. 9:18 ff.; 10:22), offering forgiveness and a clean conscience and therefore better than Abel’s blood which cried for vengeance. The way to the heavenly city is through Jesus, his blood, his covenant, and his church (cf. John 14:6; Acts 9:2; 19:9, 23; 22:4; 24:14, 22).

Further Warning

“See to it that you do not refuse Him who speaks. For if the people did not escape when they refused Him who warned them on earth, how much less will we escape if we reject Him who warns us from heaven? At that time His voice shook the earth, but now He has promised, ‘Once more I will shake not only the earth, but heaven as well.’ The words ‘Once more’ signify the removal of what can be shaken—that is, created things—so that the unshakable may remain. Therefore, since we are receiving an unshakable kingdom, let us be filled with gratitude, and so worship God acceptably with reverence and awe. ‘For our God is a consuming fire’” (Hebrews 12:25-29).

God, who speaks through Jesus (1:1-2), through the Spirit (3:7), and through his word (4:12), is speaking through this epistle (cf. 1:1-2; 3:7; 10:15). The Israelites did not escape punishment when they refused to heed the warnings he issued on earth (cf. 2:2; 3:8-11, 16-19; 10:28). Much more will we not escape if we turn away from the One who warns us from heaven (cf. 1:1-2; 2:1-4; 10:28-31).

In the past God’s voice shook the earth (cf. Ex. 19:18; Psa. 68:8), quoting Haggai 2:6 to point to the fact that this physical world will be destroyed and only the everlasting, incorruptible things will endure (cf. Col. 3:2). We are receiving a kingdom that cannot be shaken. The church (cf. v. 23) is God’s spiritual kingdom on earth (cf. Matt. 16:18-19; Mark 9:1; Acts 1:3, 8; 2:41, 47) which will endure on into eternity (cf. Dan. 2:44; 1 Cor. 15:24). Citizens of Christ’s kingdom now (cf. Eph. 2:19; Phil. 3:20) will inherit the eternal kingdom and heavenly city (cf. 2 Tim. 4:1, 18).

In view of all this, let us have “grace” (chárin) or “gratitude” (NASB) (cf. 13:15), through which we may serve [latreúō]³ God acceptably with reverence and awe/godly fear. “Remembering the majesty of God goes a long way toward checking digression and apostasy. He must be approached with reverence and awe. The two terms … express cautious reverence and suggest an attitude of intense devotion on the part of the worshiper” (N. Lightfoot, Jesus Christ Today 242).

“For our God is a consuming fire” (cf. Ex. 24:17) is the stern side of God’s nature and what his justice requires (cf. 10:31; Rom. 11:22; 2 Cor. 5:11). Let us not forget the severity of God demonstrated in the past, lest we fail to appreciate and embrace the enormous blessings he makes available in Christ.

--Kevin L. Moore

Endnotes:

     ¹ The additional phrase “or shot with an arrow” (NKJV) is based on a few late manuscripts.

     ² Cf. Dan. 7:10; Psa. 91:11-12; 103:20-21; Rev. 5:11. See Questions About Angels

     ³ Cf. Heb. 8:5; 9:9, 14; 10:2; 12:28; 13:10; see also Matt. 4:10; Lk. 1:74; 2:37; 4:8; 7:7, 42; 24:14; 26:7; 27:23; Rom. 1:9, 25; Phil. 3:3; 2 Tim. 1:3; Rev. 7:15; 22:3; also latreía (“divine service rendered to God”) 9:1, 6; John 16:2; Rom. 9:4; 12:1.

Related Posts: The New Jerusalem: Heaven or the Church?, Heb 12:5-17, Heb 13:1-16

 

Image credit: https://www.tripadvisor.com/Attraction_Review-g297554-d554874-Reviews-or10-Mount_Sinai-Saint_Catherine_Red_Sea_and_Sinai.html 

God’s Discipline and His Church (Hebrews 12:5-17)

“And you have forgotten the exhortation which speaks to you as to sons: ‘My son, do not despise the chastening of the Lord, Nor be discouraged when you are rebuked by Him; For whom the Lord loves He chastens, And scourges every son whom He receives.’ If you endure chastening, God deals with you as with sons; for what son is there whom a father does not chasten? But if you are without chastening, of which all have become partakers, then you are illegitimate and not sons” (Hebrews 12:5-8, NKJV).

The Discipline of the Lord is in Our Best Interests

The biblical quote (vv. 5-6) is from Proverbs 3:11-12 (cf. Rev. 3:19) to illustrate the point. God’s chastening or discipline is a proof of sonship. If he didn’t love us, he wouldn’t be concerned about corrective disciplining and our maturation. It’s not that he necessarily creates difficulties in life, but he apparently allows negative things to happen and uses them for good, even for educational, curative, restorative, and character-building purposes.

“Furthermore, we have had human fathers who corrected us, and we paid them respect. Shall we not much more readily be in subjection to the Father of spirits and live? For they indeed for a few days chastened us as seemed best to them, but He for our profit, that we may be partakers of His holiness. Now no chastening seems to be joyful for the present, but painful; nevertheless, afterward it yields the peaceable fruit of righteousness to those who have been trained by it” (Hebrews 12:9-11).

Like an earthly father who gains respect through proper disciplining, our heavenly Father’s discipline ought to generate respect and submission. As “the Father of spirits” (cf. Gen. 1:26-27; 2:7; Zech. 12:1; Eccl. 12:7), he is particularly concerned with our spiritual development and wellbeing. Disciplinary measures may seem unpleasant at the time, but the end result is beneficial for all who are cultivated thereby.

Assist One Another as God’s People

“Therefore strengthen the hands which hang down, and the feeble knees, and make straight paths for your feet, so that what is lame may not be dislocated, but rather be healed. Pursue peace with all people, and holiness, without which no one will see the Lord: looking carefully lest anyone fall short of the grace of God; lest any root of bitterness springing up cause trouble, and by this many become defiled ...” (Hebrews 12:12-14).

“Therefore,” in light of the prospective benefits of God’s discipline, let us show concern for each struggling soul as we “strengthen the weary hands and paralyzed knees” (v. 12b; cf. Isa. 35:3), metaphors for those discouraged and in despair. Such a caring spirit compliments what Jesus is doing as our perfect example of faithfulness in overcoming discouragement.

“Make straight paths for your feet” (v. 13a; cf. Prov. 4:26a LXX), i.e., live honestly and morally and avoid extremes. As we travel life’s difficult journey, we don’t want to veer too far to the left or too far to the right but remain on the straight and narrow path that God illuminates by his word. Our concern is not merely for ourselves. We live faithfully “so that the lame may not be displaced, but healed” (v. 13b). The spiritually strong are to confidently march forward in faith and help bear the weaknesses and burdens of the spiritually weak (cf. Rom 15:1; Gal. 6:1-2).

In addition to caring for each individual soul, we are to show concern for the church collectively (v. 14). As we pursue peace “with all,” contextually the focus here is not necessarily all people universally (incl. non-Christians) but all who are among the addressees, particularly the local Christian community.

The pursuit of peace avoids petty disputes and factions (cf. Matt. 5:9; Rom. 12:18; 14:19). Holiness or sanctification [tón hagiasmón] refers to practical holiness; moral uprightness (cf. 2:11; 10:10, 14, 29; 1 Thess. 4:7). The verb “pursue” indicates that peace and holiness do not come naturally or easily or accidentally but require concerted effort. The exhortation must be taken seriously, because without these things “no one will see the Lord”!

This is also important (12:15-17) so that no one falls short of God’s grace (v. 15a). We ought to make every effort to help keep weak and struggling brethren from falling away (cf. 2 Cor. 6:1; Gal. 5:4), and that no root of bitterness spring up, cause trouble, and defile many (v. 15b; cf. Deut. 29:18): “indifference begets indifference and apostasy begets apostasy” (N. Lightfoot, Jesus Christ Today 235).

Maintain Moral Purity and Holiness

“... lest there be any fornicator or profane person like Esau, who for one morsel of food sold his birthright. For you know that afterward, when he wanted to inherit the blessing, he was rejected, for he found no place for repentance, though he sought it diligently with tears” (Hebrews 12:15-17).

Another warning concerns the fornicator or immoral person (v. 16a), as immorality was presumably a problem for at least some of these Christians (cf. 13:4; 1 Cor. 5:1; 6:9-20). There is no explicit reference in scripture to Esau’s sexual immorality, other than his polygamous marriage to Hittite women (Gen. 26:34-35). But the text here employs the conjunction “or” to distinguish between a “fornicator,” on one hand, and a “profane” or “unholy” person like Esau, on the other. There is no place in the Lord’s church for a profane or irreligious or godless [bébēlos] person like Esau (v. 16b). Esau (cf. 11:20) was not spiritually-minded and he focused on temporal things rather than future, heavenly, spiritual things. Esau sold his birthright for a single meal (v. 16c; cf. Gen. 25:29-34), and though he later changed his mind, he could not change the predicament he created by his short-sighted impulsiveness (v. 17).

Repentance basically means “to turn” or “to change” and is typically used to describe a change of mind that leads to a change of will and action (cf. Acts 3:19; 26:20). Esau obviously had a change of heart, but it was too late; he could not turn back the clock or change his past actions or his current circumstances. The practical application is simple: don’t be like Esau and disregard the spiritual blessings in Christ, lest you fall away and forfeit them forever (cf. 6:4-8; 10:26-31).

--Kevin L. Moore

Related Posts: Heb 12:1-4, Heb 12:18-24

 

Image credit: https://www.cio.com/article/222440/how-to-motivate-your-team-after-a-setback.html

The Greatest Example of Faith (Hebrews 12:1-4)

“Therefore we also, since we are surrounded by so great a cloud of witnesses, let us lay aside every weight, and the sin which so easily ensnares us, and let us run with endurance the race that is set before us, looking unto Jesus, the author and finisher of our faith, who for the joy that was set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God” (Hebrews 12:1-2, NKJV).

The Greatest Hero

“Therefore” points back to the heroes and heroines of faith of the previous chapter, who still surround us as “so great a cloud of witnesses.” But they are not just passively standing by as mere spectators. In fact, we are looking up to them. The Greek term translated “witnesses” is martúrōn, plural of mártus from which we get the English word “martyr” (cf. Acts 22:20; Rev. 2:13; 17:6). A “witness” is superfluous without a testimony to give, and the faithful men and women who have gone on before us bear testimony [marturéō] (Heb. 11:2, 4, 5, 39; cf. Acts 1:8; 22:15) of how a life of faith is to be lived all the way to the end (cf. Rev. 12:11). These worthy examples, preserved in the biblical record, demonstrate that with God’s help it is possible to endure and overcome the harsh realities of this cruel and ungodly world and to be victorious.

The life of faith is likened here to a race: not a momentary sprint but a lifelong marathon.¹ The negative requirement for success is to “put away every encumbrance and entangling sin,” like a runner who removes bulky clothing or training weights. We must get rid of anything that will impede our progress. The positive requirement for victory is to “run with endurance” [hupomonēs] (cf. 10:36). This is a pre-appointed race “set before” [prokeímenon] us, not necessarily one we would choose for ourselves. But it is a race that God has determined we need to run.

“Looking unto” or “fixing our eyes on” Jesus is a reminder to not be easily distracted and to maintain the proper focus. Jesus is the “leader, ruler, prince ... originator, founder” [archēgós] (cf. 2:10) and “perfecter, consummator” [teleiōtēs] of faith in that he has taken the lead and set the example, and he is the inspiration and goal of our faith (cf. 5:9).

The joy “set before” [prokeímenon] him means that it was God’s plan (cf. Acts 2:23; 3:18), not a joyful experience but joyous because of the momentous outcome that has impacted countless lives and destinies (cf. v. 11; 2:10, 14-15; Jas. 1:2-3). He “endured” the cross, not avoiding it or running from it or failing to carry through to the end (cf. Matt. 26:53-54). Despising the shameful ordeal (cf. 5:7-8), he went through with it anyway, focused beyond himself and refusing to quit. He has now triumphantly taken his seat at the right hand of God’s throne (cf. 1:3, 13; 8:1; 10:12; Psa. 110:1).

The Greatest Example

“For consider Him who endured such hostility from sinners against Himself, lest you become weary and discouraged in your souls. You have not yet resisted to bloodshed, striving against sin” (Hebrews 12:3-4).

Because of the life, example, and sacrifice of Jesus, we have the inspiration and motivation needed to protect our souls from succumbing to weariness and discouragement. Beyond the men and women of faith of the previous chapter, we have Jesus as the supreme example of enduring faithfulness.

The original readers of this epistle had undoubtedly experienced a difficult life of suffering (cf. 10:32-34), but at least they had not yet faced the kind of maltreatment, bloodshed, and martyrdom described in the previous chapter and what Jesus himself had endured. So why give up in the face of comparatively lesser trials and tests of faith? While “striving against sin” is a constant battle for all Christians of all time, with God’s help and Christ’s example we can overcome the encumbering entanglement of sin and successfully complete the Christian race all the way to the glorious finish line.²

--Kevin L. Moore

Endnotes:

     ¹ Athletic metaphors are common in Paul: 1 Cor. 9:24-27; Phil. 1:30; 1 Tim. 6:12; 2 Tim. 4:7; Acts 20:24.

     ² See The Rest That Remains.

Related Posts: Heb 12:5-17

 

Image credit: https://www.publicdomainpictures.net/en/view-image.php?image=35692&picture=jesus-christ-silhouette

 

Faith Exemplified (Hebrews 11:1-40): Part 4

More Heroes of Faith

“And what more shall I say? For the time would fail me to tell of Gideon and Barak and Samson and Jephthah, also of David and Samuel and the prophets” (Hebrews 11:32, NKJV).

The brevity of these allusions seems to take for granted the readers’ familiarity with these OT characters. Gideon led 300 men against the Midianites (Judg. 6:11; 7:1-25). Barak led Israel in victory over Sisera and the Canaanites (Judg. 4:6-24). Samson defeated thousands of Philistines (Judg. 13:24–16:31). Jephtha led the men of Gilead to victory over the Ammonites (cf. Judg. 11:1-29; 12:1-7). David, a valiant warrior and respected leader, was a man after God’s own heart (1 Sam. 13:14; Acts 7:46; 13:22). Samuel was a prophet and judge (1 Sam. 3:1-21; 7:2-14). And “the prophets” would include Elijah, Elisha, Isaiah, Jeremiah, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi.

What was Accomplished by Faith

These faithful ones, “who through faith subdued kingdoms, worked righteousness, obtained promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, became valiant in battle, turned to flight the armies of the aliens. Women received their dead raised to life again” (Hebrews 11:33-35a).

These heroes of faith faithfully served God as he accomplished his purpose:

o   Conquered kingdoms (v. 33a), e.g., Joshua, Gideon, Barak, David, Joab.

o   Performed acts of righteousness, enforced justice (v. 33b), lived lives characterized by just and fair treatment (cf. 2 Sam. 8:15).

o   Obtained promises (v. 33c), cf. Gen. 21:1-2; Josh. 21:45.

o   Stopped the mouths of lions (v. 33d), cf. 1 Sam. 17:34-35; Dan. 6:23.

o   Quenched the violence of fire (v. 34a), cf. Dan. 3:28.

o   Escaped the edge of the sword (v. 34b), cf. 1 Sam. 18:11; 19:10-12 (David); 1 Kings 19 (Elijah); Jer. 26 (Jeremiah).

o   Made strong out of weakness (v. 34c), cf. Judg. 16:28-31 (Samson); Isa. 38:1-6 (Hezekiah); Judg. 6:11-40 (Gideon).

o   Valiant in battle (v. 34d), 1 Sam. 17 (David vs. Goliath); Judg. 7:1–8:28 (Gideon).

o   Turned to flight the armies of the aliens (v. 34e), cf. 2 Chron. 20:15; Judg. 7:22.

o   Raised the dead (v. 35a), cf. 1 Kings 17:17-24 (Elijah and Zarephath widow); 2 Kings 4:18-37 (Elisha and the Shunamite).

What Faith Enabled Men and Women of Faith to Endure

“Others were tortured, not accepting deliverance, that they might obtain a better resurrection. Still others had trial of mockings and scourgings, yes, and of chains and imprisonment. They were stoned, they were sawn in two, were tempted, were slain with the sword. They wandered about in sheepskins and goatskins, being destitute, afflicted, tormented—of whom the world was not worthy. They wandered in deserts and mountains, in dens and caves of the earth” (Hebrews 11:35b-38).

Willingly brutalized to attain “a better resurrection” (v. 35b; cf. v. 16). During the intertestamental period torture was administered by Antiochus IV Epiphanes (cf. 2 Macc. 6:18-31). Trial of mockings, cf. Matt. 27:31; Luke 22:63; Acts 2:13; 17:32. Scourgings, cf. John 19:1; Acts 22:24. Chains and imprisonment (v. 36), cf. Gen. 39:20; 1 Kings 22:24-28; Jer. 20:2; Acts 24:27. Stoned (v. 37a), cf. 2 Chron. 24:20-21 (Zechariah); Acts 14:19 (Paul). Sawn in two (v. 37b):¹ according to tradition this is how Isaiah died at the hands of Manasseh.

Slain with the sword (v. 37c; cf. v. 34b), cf. 1 Kings 19:10, 14 (prophets); Jer. 26:20-23 (Urijah); Acts 12:2 (James). Wandered about in sheepskins and goatskins (v. 37d), cf. 2 Kings 1:8 (Elijah); Matt. 3:4. Destitute, afflicted, tormented (v. 37e). Wandered in deserts, mountains, dens and caves of the earth (v. 38b).

God’s estimation of these great heroes and heroines of faith is succinctly stated: “of whom the world was not worthy” (v. 38a). God has demonstrated his love and given sufficient opportunity to his entire human creation. Those who have foolishly rejected him and his will and have maliciously maltreated those who have faithfully submitted to and served him, have proven themselves to be contemptible and undeserving by comparison.

The Reward of Faith

“And all these, having obtained a good testimony through faith, did not receive the promise, God having provided something better for us, that they should not be made perfect apart from us” (Hebrews 11:39-40).

All who are inducted into faith’s “hall of fame” have obtained a good testimony through faith, even though they did not receive the ultimate promise of God in this life. God has provided something far better,² and while they were not made perfect apart from us, are we “worthy” to be counted among them?

--Kevin L. Moore

Endnotes:

     ¹ Textus Receptus includes “were tempted” (cf. NKJV).

     ² See K. L. Moore, “The Rest that Remains,” Moore Perspective (5 Aug. 2015), <Link>.

Related Posts: Part 3: Heb 11:20-31, Heb 12:1-4, Heb 12:5-17

 

Image credit: https://crossandresurrection.blogspot.com/2019/08/hebrews-1129-122-heroes-of-faith-2.html