Warning Against Apostasy (Hebrews 10:26-39)

Dire Consequences for Rejecting Christ

“For if we sin willfully after we have received the knowledge of the truth, there no longer remains a sacrifice for sins, but a certain fearful expectation of judgment, and fiery indignation which will devour the adversaries” (Hebrews 10:26-27, NKJV).

Reaffirming earlier admonitions (2:1-3; 3:12; 6:4-8), here the warning is even more severe:

o   Condition: “If we keep on sinning” [hamartanóntōn – present act. participle] – not occasional but ongoing, continual, persistent, habitual.

o   Qualifier: “willfully” – not inadvertent or in ignorance or in a moment of weakness (cf. 5:2; 9:7); intentional, deliberate, presumptuous, defiant, rebellious (cf. 3:12; 6:4-6).

o   Timing: “after receiving the full knowledge [epígnōsis] of the truth” – speaking to enlightened (cf. v. 32) Christians (cf. v. 29 [“sanctified”]; 2 Pet. 2:20-21).¹

o   Resulting loss: “there no longer remains a sacrifice for sins” (cf. 5:8-9; 7:27; 9:12-15, 24-28; 10:10) – God cannot and will not forgive unrepentant sin (cf. 6:6; Luke 13:3, 5).

o   Resulting consequence: “but some fearful expectation and a fury [zēlos] of fire which will consume the adversaries” – eternal damnation (cf. 12:29; 2 Thess. 1:6-9; Rev. 20:15).

“Anyone who has rejected Moses’ law dies without mercy on the testimony of two or three witnesses. Of how much worse punishment, do you suppose, will he be thought worthy who has trampled the Son of God underfoot, counted the blood of the covenant by which he was sanctified a common thing, and insulted the Spirit of grace?” (Hebrews 10:28-29).

Rejecting the Law of Moses (cf. Deut. 17:2-7) resulted in harsh penalties; much greater punishment awaits those who reject the superior way of Christ. With greater knowledge and blessings comes greater responsibility (cf. 2:1-4; 12:25). Turning your back on Christ is equivalent to:

o   Trampling the Son of God underfoot – disrespect, contempt, disdain (cf. 6:6; Matt. 5:13; Luke 8:5).

o   Counting the blood (cf. 9:14-22; 13:20) of the covenant (by which he was sanctified, vv. 10, 14; 2:11; 13:12) a common [koinós]² thing (cf. 1 Cor. 11:27-29) – disregard its sacred value.

o   Insulting (outrage) the S/spirit of grace:³ the Holy Spirit who makes God’s grace accessible (cf. Eph.4:30; Matt. 12:31),⁴ or the spirit (intent, disposition) of grace⁵ (cf. Eph. 1:6-7; 2:5-8; 6:24).      

“For we know Him who said, ‘Vengeance is Mine, I will repay,’ says the Lord. And again, ‘The Lord will judge His people.’ It is a fearful thing to fall into the hands of the living God” (Hebrews 10:30-31).

This is a quote from Deuteronomy 32:35, 36 (cf. Psa. 135:14) to illustrate the severe judgment of God. To the faithful child of God, it is a comforting thought to “fall into the hands of the living God” (cf. 2 Sam. 24:14). To the rebellious apostate, it is a terrifying prospect (cf. v. 27; 4:1; Ro. 2:3-11; 11:22; 12:19; 2 Cor. 5:11). 

Remember the Past to Press On to the Future

“But recall the former days in which, after you were illuminated, you endured a great struggle with sufferings: partly while you were made a spectacle both by reproaches and tribulations, and partly while you became companions of those who were so treated; for you had compassion on me in my chains, and joyfully accepted the plundering of your goods, knowing that you have a better and an enduring possession for yourselves in heaven” (Hebrews 10:32-34).

“But recall/remember⁶ the former days …” This indicates that the initial addressees had been Christians for some time (cf. 5:12-14). “After you were illuminated/enlightened” (cf. v. 26; John 8:12), early in their Christian experience. “You endured much struggle of sufferings ...” If Hebrews is directed to Jewish Christians in Rome, this could be a reference to Claudius’ edict of AD 49 (cf. Acts 18:2), or perhaps (less likely) to Nero’s persecution that began in AD 64.⁷ They were made a public spectacle (cf. 1 Cor. 4:9) through reproaches and tribulations. “They were held up to public scorn, taunted and jeered at, and even physically kicked about and abused” (N. Lightfoot, Jesus Christ Today 196).

They had become companions of/sharers with [koinōnos] (cf. Phil. 1:7) those who were so treated. “For indeed in the bonds⁸ you suffered together” (cf. 11:36; 13:3, 23); visited and took care of fellow-Christians who had been imprisoned (cf. 6:10; Matt. 25:36, 39, 43, 44), “joyfully accepted the plundering/seizure of your goods/property” (cf. Jas. 1:1-3; 1 Pet. 4:12-13; Acts 5:41; Rom. 5:3-4). What enabled them to endure: “knowing that you yourselves have a better and an enduring/abiding possession”⁹ (cf. 6:18-19; Matt. 5:11-12; 6:20).

“Therefore do not cast away your confidence, which has great reward. For you have need of endurance, so that after you have done the will of God, you may receive the promise: ‘For yet a little while, And He who is coming will come and will not tarry. Now the just shall live by faith; But if anyone draws back, My soul has no pleasure in him.’ But we are not of those who draw back to perdition, but of those who believe to the saving of the soul” (Hebrews 10:35-39).

Do not cast/throw away—opposite of “hold fast” (v. 23; 3:6, 14)—your confidence,¹⁰ which has great reward. For you have need of endurance (cf. v. 23; 2:1; 3:14; 4:11; 6:11) in order that having done the will of God you may obtain the promise [epaggelía]”¹¹ – salvation is conditional (cf. Acts 14:22).

Quote from Habakkuk 2:3, 4 (LXX; cf. Isa. 26:20). Although a number of commentators apply this to the imminent return of Christ, the Habakkuk text was written about 600 years before Christ’s first advent, and Hebrews was written almost two millennia ago. Christ has still not returned. NT writers affirm that the time of the Lord’s second coming is unknown (e.g., Matt. 24:36, 42; 25:13; Mark 13:32; 1 Thess. 5:2; 2 Pet. 3:10). Considering the context of Hebrews, this more likely applies to the Lord’s coming in judgment against Jerusalem in AD 70 (cf. 8:13; Matt. 24:1-34).¹² The admonition is to not retreat but to maintain saving faith: “But we are … of those who písteōs [have faith] to the saving of the soul.”

--Kevin L. Moore

Endnotes:

     ¹ N. Lightfoot describes this state of affairs, “… a deliberate rejection of truth after truth has once been received, an extinguishing of light that has already shone in the heart, a conscious preference for the dark…. a state of sin” (Jesus Christ Today 193-94). 

     ² Unclean, profane, unholy, defiled (cf. Mark 7:2; Acts 10:14, 28; 11:8; Rom. 14:14).

     ³ Contrast the Law of Moses, “without mercy” (v. 28), with NT grace (cf. John 1:17). 

     ⁴ Every time the word pneũma (‘spirit’) is used in Hebrews for the Spirit of God, it is qualified with the adjective hágios (‘holy’) (2:4; 3:7; 6:4; 9:8; 10:15) except 9:14, which may indicate that in 9:14 the thought is Christ’s own eternal spirit. Other uses of pneũma in Hebrews include references to angels (1:7, 14) and to the human spirit (4:12; 12:9, 23).

     ⁵ Cf. Rom. 1:4 (“spirit of holiness”); 2 Cor. 4:13 (“of faith”); Eph. 1:17 (“of wisdom and revelation”); 1 Cor. 4:21; Gal. 6:1; 1 Pet. 3:4 (“of gentleness”).

     ⁶ Anamimnēskō = remind, remember (1 Cor. 4:17; 2 Cor. 7:15; 2 Tim. 1:6); cf. anámnēsis = memory, reminder (10:3); also mnēmoneúō = to remember, recall (Jn. 15:20; 16:4; Acts 20:31, 35; Eph. 2:11; 1 Thess. 2:9; Rev. 2:5; 3:5); mnēmē = memory, remembrance (2 Pet. 1:15); cf. 2 Pet. 1:9; Heb. 12:5.

     ⁷ Those who argue for a Palestine destination apply this reference to the persecutions in Acts 8:1 ff.; 12:1-3; etc. However, the fact that the readers had “not yet resisted to bloodshed” (Heb. 12:4) seems to argue against this application (cf. Acts 9:21; 12:2; 26:10).

     ⁸ The statement according to the UBS/NA text is tois desmíois sunepathēsate, “you showed sympathy to the prisoners” (NAS; cf. ESV, NIV, N/RSV); the Byzantine Majority Text reads tois desmois mou sunepathēsate, “you had compassion on me in my chains” (NKJ). The former appears to be the better reading (see B. Metzger, Textual Commentary 2nd ed. 600-601).

     ⁹ The Byzantine Majority Text adds en ouranois (“in heaven”).

     ¹⁰ “Confidence describes that bold attitude toward God, that firm assurance with which one approaches the throne of grace (4:16) and enters into the sanctuary (10:19), a confident outlook based on the sacrifice of Christ. For the Christian it involves also the unashamed confession of his faith, and as such is to be held on to (3:6) and not cast away as worthless” (N. Lightfoot, Jesus Christ Today 197). On the word parrēsía (3:6; 4:16; 10:19, 35); cf. Acts 4:13, 29, 31; 28:31; 2 Cor. 7:4; Eph. 3:12; 6:19; Phil. 1:20; 1 Tim. 3:13; 1 John 2:28; 3:21; 4:17; 5:14.

     ¹¹ Noun (fourteen times): 4:1; 6:12, 15, 17; 7:6; 8:6; 9:15; 10:36; 11:9, 13, 17, 33, 39; cf. verb epaggéllō (four times): 6:13; 10:23; 11:11; 12:26.

     ¹² Compare Isa. 13:5; 19:1; Matt. 10:23; 16:28.

Related Posts: Heb 10:19-25, Perseverance of the Saints?

 

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Jesus Christ is Superior to Aaron as God’s High Priest (4:14–10:18): Part 7 of 7

The Weakness of the Law

“For the law, having a shadow of the good things to come, and not the very image of the things, can never with these same sacrifices, which they offer continually year by year, make those who approach perfect. For then would they not have ceased to be offered? For the worshipers, once purified, would have had no more consciousness of sins. But in those sacrifices there is a reminder of sins every year. For it is not possible that the blood of bulls and goats could take away sins” (Hebrews 10:1-4, NKJV).

The law (vv. 1, 8) is the Law of Moses (10:28), the basis of “the first covenant” with Israel (cf. 8:4–9:1; 9:18, 19, 20, 22), merely a shadow of good things to come, not the form or substance (10:1a; cf. 8:5; 9:9, 23-24). Its sacrificial system cannot make a person “perfect” or completely right with God (10:1b; cf. 7:19; 9:9), with animal sacrifices offered continually year by year (10:1b; cf. 7:27; 9:7, 25-26). There is a constant reminder of sins and no complete removal of guilt (10:2-3; cf. 9:9). Animal blood cannot take away sin (10:4; cf. 9:12-14).

Christ Has Replaced the Old Law with Something Better

“Therefore, when He came into the world, He said: ‘Sacrifice and offering You did not desire, But a body You have prepared for Me. In burnt offerings and sacrifices for sin You had no pleasure. Then I said, “Behold, I have come—
In the volume of the book it is written of Me—To do Your will, O God.”’ Previously saying, ‘Sacrifice and offering, burnt offerings, and offerings for sin You did not desire, nor had pleasure in them’ (which are offered according to the law), then He said, ‘Behold, I have come to do Your will, O God.’ He takes away the first that He may establish the second. By that will we have been sanctified through the offering of the body of Jesus Christ once for all’” (Hebrews 10:5-10).

Psalm 40:6-8 (LXX 39:6-8) is quoted and applied to Christ (10:5-9; cf. 1 Sam. 15:22). The law’s sacrifices were merely a stopgap measure until the time was right for Christ to make the ultimate provision for sin, requiring his incarnation and physical “body” (vv. 5, 10; cf. 2:14; 5:7).

Jesus fulfilled God’s will (10:9a; cf. John 4:34; 5:30; 6:38; 17:4; 19:30; Luke 22:42). “He takes away the first that He may establish the second” (10:9b). The first covenant is therefore changed (7:12), annulled, weak, unprofitable (7:18), obsolete (8:13), merely a shadow of the good things to come (10:1), taken away (10:9; cf. 2 Cor. 3:14, 16), wiped out, canceled, taken out of the way, nailed to the cross (Col. 2:14), and we are no longer under it (Gal. 3:24-25). By that will (of God, vv. 7, 9) we have been sanctified/set apart/made holy (cf. v. 14, 29; 2:11; 13:12; 1 Cor. 1:2; 1 Thess. 4:3; 2 Thess. 2:13) through the offering of Christ’s body once for all (10:10; cf. 7:27; 9:28).

The One Sacrifice of Jesus is Sufficient

“And every priest stands ministering daily and offering repeatedly the same sacrifices, which can never take away sins. But this Man, after He had offered one sacrifice for sins forever, sat down at the right hand of God, from that time waiting till His enemies are made His footstool. For by one offering He has perfected forever those who are being sanctified. But the Holy Spirit also witnesses to us; for after He had said before, ‘This is the covenant that I will make with them after those days, says the Lord: I will put My laws into their hearts, and in their minds I will write them,’ then He adds, ‘Their sins and their lawless deeds I will remember no more.’ Now where there is remission of these, there is no longer an offering for sin” (Hebrews 10:11-18).

Note the monotony and futility of the old-covenant system (10:11):

o   Every priest – many over the years (cf. 7:23), all of whom were needed.

o   Stands ministering (present tense) – his work is never done; always more to do.

o   Daily – no time off; incessant.

o   Offering repeatedly (time after time) – the same rituals, over and over and over.

o   The same sacrifices – same animals offered in the same way at the same time in the same place.

o   Which can never take away sins – futility, no permanent benefit (cf. v. 4).

Note the contrast with respect to the new-covenant system (10:12-14), under Christ’s priesthood:

o   Only one high priest (10:12a).

o   Just one sacrifice for sins (cf. v. 10, 14; 7:27; 9:12, 28).

o   Forever (cf. 5:9; 6:2; 7:25; 9:12, 15).

o   He has sat down at the right hand of God (cf. 1:3, 13; 8:1; 12:2) until his enemies are made his footstool (quote Psa. 110:1; cf. 1 Cor. 15:24-26).

o   For by one offering (cf. v. 10, 12) he has perfected¹ (made completely right with God) forever (cf. v. 12; 5:9; 9:12, 15) those who are being sanctified (cf. v. 10, 29; 2:11).

The Holy Spirit gives testimony (10:15-18) as he bears witness through scripture (cf. 3:7),² and Jeremiah 31:33-34 is again quoted (cf. 8:10-12). No more offerings are needed because Jesus has made the once-for-all-time provision for the forgiveness of sins (10:18).

--Kevin L. Moore

Endnotes:

     ¹ The Greek verb teleióō means to complete, finish, fulfill, perfect (5:9; 7:19, 28; 9:9; 10:1, 14; 11:40; 12:23); teleíōsis is fulfillment, perfection (7:11); teleiōtēs is perfecter, consummator (12:2); teleutáō means to come to an end, to die (11:22); télos means the end (3:6, 14; 6:8, 11; 7:3).

     ² See K. L. Moore, “Are You Listening to the Holy Spirit,” Moore Perspective (2 Sept. 2015), <Link>.

Related Posts: Heb 9:1-28

 

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Living Sacrifices (Romans 12:1-2)

“I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect” (Rom. 12:1-2, ESV). 

At this point in his letter to the Romans, Paul has a major shift in focus, “from instruction to exhortation …. he urges Christians to manifest the power of the gospel in specific areas of day-to-day life…. ‘What God has given to us’ (Rom. 1–11) gives way to ‘what we are to give to God.’ But … what we are to give to God cannot be produced independently of God’s continuing gracious provision.”¹

External Service

The request formula, “I appeal to you” [παρακαλῶ ὑμᾶς] (cf. 15:30; 16:17), is a formal feature of the Pauline letter body. Once again he addresses his readers as “brothers” [ἀδελφοί] in an affectionate, familial sense.² The appeal is through [διά] God’s “mercies” [οἰκτιρμῶν]³ (cf. 2 Cor. 1:3), “to present” [παραστῆσαι] (cf. 6:16, 19) “your bodies” [τὰ σώματα ὑμῶν] (cf. 4:19; 7:4; 8:23)⁴ as a “living” [ζῶσαν] (cf. 1:17; 6:10-13; 8:13; 10:5; 14:7-9) “sacrifice” [θυσία]. This is a willing self-sacrifice of the living, in contrast to the old-covenant sacrificial deaths of unwilling animals (cf. 8:20), and “bodies” offered to God are counterpart to the renewed “mind” (v. 2), a transformational offering of the entire self.⁵ The sacrifice is to be “holy” [ἅγιος] (cf. v. 13; 1:7; 8:27)—set apart (different) from the world—and “acceptable” [εὐάρεστος] or “well-pleasing” (cf. v. 2; 14:18) to God.   

The last part of the sentence [τὴν λογικὴν λατρείαν ὑμῶν] has been variously rendered: (a) “your spiritual service” (ASV); (b) “your reasonable service” (NKJV); (c) “your spiritual worship” (ESV); (d) “your spiritual service of worship” (NASB); (e) “your spiritual act of worship” (NIV 1984); and (f) “your true and proper worship” (NIV 2011). Which rendering most accurately conveys the sense of the text?

The Greek adjective λογικός means “reasonable,” “rational,” or “spiritual,” reflective of the inner self. The noun λατρεία is “service or worship” (BAGD 467), with emphasis on divine service (cf. 1:9; 9:4).⁶ The verb form λατρεύω means to “serve,” especially the carrying out of religious duties (BAGD 467). This is not the same concept as what is communicated by the verb προσκυνέω, which means to “worship, do obeisance to, prostrate oneself before, do reverence to …” (BAGD 716). Paul is not discussing or describing προσκυνέω (“worship”) in this passage; in fact, the word does not appear anywhere in Romans.⁷

Scriptural worship [προσκυνέω] is something that is done purposefully, involving concentration, consideration, and reverence (John 4:20-24; 12:20; Acts 8:27). The intentionality of worship is demonstrated in Acts 24:11, where Paul says he had traveled to Jerusalem “to worship” [προσκυνέω]. Obviously worship is something that is done on purpose; one cannot worship unintentionally or by accident. While we serve the Lord in all that we do (Col. 3:17), not everything we do in life constitutes worship (e.g., reading a novel, sleeping, watching a movie, et al.). When we set aside time and attention for the express purpose of worshiping God, let us do so according to biblical guidelines. In everything else, may we be God’s faithful servants. 

Internal Transformation

The imperative is simple: “Do not be conformed [συσχηματίζω]⁸ to this world [αἰών, ‘the present age’] …”⁹ Instead, with divine assistance available (chap. 8), the objective is to “be transformed” [μεταμορφόω]¹⁰ (cf. 2 Cor. 3:18) “by the renewal [ἀνακαίνωσις]¹¹ of your mind [νοῦς]” (cf. 1:28; 7:23, 25; 11:34; 14:5). 

The concept of renewing the “mind” reaches back to chaps. 7–8, before the extended excursus on Israel’s plight (chaps. 9–11), where the “mind” [νοῦς] is opposed to the “flesh” [σάρξ] (7:23, 25), and “spirit” [πνεῦμα] (7:6) is synonymous with “inner being” [τὸν ἔσω ἄνθρωπον] (7:22), whereby one is able to “determine,” “wish,” or “desire” [θέλω] (7:15, 16, 18, 19, 20, 21). In chap. 8 the same contrast continues between “flesh” [σάρξ] and “spirit” [πνεῦμα], with particular reference to walking/living “according to flesh” [κατά σάρκα] and walking/living “according to spirit” [κατά πνεῦμα] (8:1-17), the impetus of which is described with the thinking-feeling-acting verbal φρονέω (“set the mind”) and noun φρόνημα (“‘mind”) (8:5-7).¹² This appears to be the significance of having “the spirit of Christ” (8:9).¹³ If “Christ is in you” (8:10), the old sinful self (“in the flesh”) is replaced by the spirit, character, disposition of Christ with the aim “to be conformed to the image of his Son” (8:29).¹⁴

The Will of God

The “testing” to “discern” [δοκιμάζω]¹⁵ (cf. 2:18; 14:22) or “prove” (ASV, NASB, N/KJV) “the will [θέλημα] of God”¹⁶ is not just a wish for God’s will to be accomplished (1:10; 15:32) but implies that the divine will is knowable because it has been revealed (cf. 2:18). It encompasses all that is “good” [ἀγαθόν] (cf. vv. 9, 21),¹⁷ “acceptable” or “well-pleasing” [εὐάρεστον] (cf. v. 1; 14:18),¹⁸ and “perfect” [τέλειον],¹⁹ but is indiscernible without a renewed mind set on spiritual rather than fleshly things (cf. 8:5-8).²⁰

--Kevin L. Moore

Endnotes:

     ¹ Douglas G. Moo, Romans 744-45. 

     ² See also Rom. 1:13; 7:1, 4; 8:12; 10:1; 11:25; 15:14, 30; 16:17.

     ³ Note also the noun “mercy” [ἔλεος] (9:23; 11:31; 15:9) and verbal “show mercy” [ἐλεάω] (9:15-18; 11:30-32; 12:8).

     ⁴ Contrast Rom. 1:24; 6:6, 12; 7:24; 8:10-13.

     ⁵ Cf. Deut. 6:5; Matt. 22:37; 1 Thess. 5:23. 

     ⁶ See John 16:2; Heb. 12:28.

     ⁷ The only biblical record of Paul’s use of the word προσκυνέω (“worship”) is Acts 24:11 and 1 Cor. 14:25.

     ⁸ See also 1 Pet. 1:14, the only other occurrence of this verb in the NT. 

     ⁹ Matt. 12:32; 13:22, 39, 40, 49; Mark 4:19; Luke 16:8; 1 Cor. 1:20; 2:6, 8; 3:18; 2 Cor. 4:4; Gal. 1:4; Eph. 1:21; 2:2; 1 Tim. 6:17; 2 Tim. 4:10; Tit. 2:12. Note also the “world” [κόσμος] in Rom. 3:6, 19; esp. the comparable admonition in 1 John 2:15-17.

     ¹⁰ The same word for the Lord being “transfigured” (Matt. 17:2; Mark 9:2). 

     ¹¹ The only other occurrence of this noun in the NT is Titus 3:5. 

     ¹² See K. L. Moore, “Lost in Translation: A Closer Look at the NT Greek Term PHRONÉŌ,” Moore Perspective (15 April 2020), <Link>. “Against those who might object that the abandonment of the law as a code of conduct (cf. 6:14, 15; 7:1-6) leads to license, Paul argues that the gospel itself provides sufficient ethical guidance for Christians. Through the renewal of the mind that the gospel makes possible, Christians can know and do the will of God (12:2) …” (D. J. Moo, Romans 746).

     ¹³ See also 1 Cor. 2:16; Gal. 4:6; Phil. 1:19; 2:5; 2 Cor. 3:17; Heb. 9:14; cf. Acts 16:7; 1 Pet. 1:11.

     ¹⁴ When we are baptized into Christ (Rom. 6:3-4), we “put on Christ” (Gal. 3:26-27), i.e., we take on Christ’s character, virtues, and intentions (cf. BAGD 264; A. Oepke, TDNT 2:319).

     ¹⁵ See also 1 Cor. 11:28; 2 Cor. 13:5; Eph. 5:9-10; Phil. 1:10; 1 Thess. 5:21.

     ¹⁶ While θέλημα is used in the NT in reference to the devil’s will (2 Tim. 2:26) and the human will (Luke 23:25; John 1:13; 1 Cor. 7:37; 16:12; Eph. 2:3; 2 Pet. 1:21), it mostly applies to the divine will (Matt. 6:10; 7:21; 12:50; 18:14; [21:31]; 26:42; John 3:35; Luke 11:2; [12:47]; 22:42; John 4:34; 5:30; 6:38, 39, 40; 7:17; 9:31; Acts 13:22; 21:14; 22:14; Rom. 1:10; 2:18; 12:2; 15:32; 1 Cor. 1:1; 2 Cor. 1:1; 8:5; Gal. 1:4; Eph. 1:1, 5, 9, 11; 5:17; 6:6; Col. 1:1, 9; 4:12; 1 Thess. 4:3; 5:18; 2 Tim. 1:1; Heb. 10:7, 9, 10, 36; 13:21; 1 Pet. 2:15; 3:17; 4:2, 19; 1 John 2:17; 5:14; Rev. 4:11). 

     ¹⁷ Also Rom. 2:7, 10; 7:12, 13, 19; 8:28; 10:15; 13:3, 4; 14:16; 15:2; 16:19.

     ¹⁸ On pleasing God, see also Rom. 2:29; 1 Cor. 7:32; 2 Cor. 5:9; Eph. 5:10; Phil. 4:18; Col. 1:10; 3:20; 1 Thess. 2:4; 4:1; 2 Tim. 2:3-4; Heb. 13:21; 1 John 3:22; cp. Rom. 8:8; 1 Thess. 2:15.

     ¹⁹ This is the only usage of this word in Romans; cf. 1 Cor. 13:10; Jas. 1:4, 17, 25; also Matt. 5:48.

     ²⁰ “What if we could understand the commandments of God as promises of how we will be when transformed by our relationship with Him? …. if you’re struggling with sin, then the answer isn’t stronger will-power and self-control. The answer is a stronger relationship with God. Work on loving Him more. Work on trusting Him more. The right behavior will follow much more easily and naturally…. Let’s present ourselves to God – our whole selves, holding nothing back. Then let Him transform us” (Daniel Gaines, Facebook [7-31-23]).

Related Posts: Rom 11:26-36, Spiritual Service (Rom 12:3-8): Part 1 

Related articles: Patrick Swayne, Where's the Altar for a Living Sacrifice?

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The Everlasting Subservience of Jesus Christ

     There are basically four views on the Son’s subjection to the Father: (1) Eternal Sonship – Jesus has always been and always will be subservient to the Father; (2) Everlasting Sonship – Jesus became subservient to the Father at the incarnation and forever remains in this role; (3) Epochal Sonship – Jesus temporarily became subservient to the Father at the incarnation but resumed full equality when he returned to heaven; (4) Extended Epochal Sonship – Jesus became subservient to the Father at the incarnation and remains in this position until the scheme of redemption is complete at the final judgment, then he returns to full equality.

Eternal Sonship?

     The Nicene Creed (AD 325) affirms that Jesus Christ is “the only Son of God, eternally begotten of the Father …” This concept rests on scriptural affirmations of the Father having sent the Son (John 20:21; Gal. 4:4; 1 John 4:10, 14; cf. John 3:16), the Son having been manifested (1 John 3:8), and the Son’s involvement in creation (Col. 1:13-16;¹ Heb. 1:2). These passages, it is argued, seem to imply that the Father-Son relationship existed long before the incarnation.

     An initial response is one of consistency. The Bible also speaks of “Jesus Christ” having been sent (John 17:3; cf. 6:29; 7:28, 33; 8:42; Luke 9:47-48) and manifested (2 Tim. 1:9-10; cf. Rom. 16:25-26; Heb. 9:24-28; 1 Pet. 1:19-20; 1 John 1:2-3). Yet, predictive prophecy notwithstanding, he was not known as either “Jesus” or “the Christ” prior to his incarnation (cf. Matt. 1:16, 17, 18, 21, 25). These are simply instances of prolepsis – representing something as existing before it actually does. For example, if a history teacher were to say, “President Lincoln was born in Kentucky,” no one would infer from this statement that baby Abraham was already president of the United States at the time of his birth. Because he is currently remembered as President Lincoln, it is natural to speak of him this way, even when describing events before his presidency. If the designation “Jesus Christ” were substituted for “the Son” in the scriptures cited above, the meaning would be the same.

Incarnational Sonship

     The Father-Son relationship has not always been. It began when Jesus became human, and the Son has been subject to the Father since the incarnation. In Luke’s account of the birth narrative, the angel Gabriel proclaims to Mary: “he will be great and will be called Son of [the] Highest …. the holy [one] being born will be called Son of God” (Luke 1:31-35).² The future tense indicates that the Lord was recognized as “Son” in conjunction with his human conception and birth, not before. There are only three references to Jesus as “Son” in the Old Testament (Psa. 2:7, 12; Dan. 7:13), and all of these are prophetic. Though existing in the form of God, Jesus humbled himself by taking on human flesh (John 1:1, 14; Phil. 2:5-8). Jesus as “the Son of God” implies both equality (of nature) and subordination (of role) <see Son of God>.

Everlasting Sonship

     In the context of discussing Christ’s return and the general resurrection, the apostle Paul writes: “But when all things shall have been put into subjection to him [God], then also the Son himself will be put into subjection to the [one] having put all things in subjection to him, that God might be all in all” (1 Cor. 15:28). This seems to indicate that Jesus’ subordinate status, which began at his conception and birth, continues through eternity.

     Using Philippians 2:5-11 as an outline, let’s recap what has been covered in previous studies in this series and carry through to a reasonable conclusion. Note the following about Jesus: (a) “existing in the form of God” (vv. 5-6); (b) “emptied [kenóō] himself” (vv. 7-8); (c) “God has highly exalted him” (vv. 9-11).

     First, Christ “existing in the form of God” (Phil. 2:5-6) affirms his divine essence (John 1:1-3; 20:26-29; Col. 1:15-19; 2:9; Rev. 1:7-8, 17-18; 22:12-13), and thus his equality with God (John 5:17-18; 8:23-24, 58; 10:30-33; 17:5). His inherent nature cannot change (cf. Heb. 13:8).

     Second, he “emptied [kenóō] himself” (Phil. 2:7-8), which is an allusion to becoming a flesh-and-blood human being (John 1:14; Heb. 5:7; 10:5, 20), subject to every emotion, discomfort, temptation, trial, etc., as we are. In Heb. 2:9-18, which highlights his oneness with mankind, we are told in v. 17 that he became like us katá pánta, “in all things” or “in every respect.” In other words, he had no undue advantage over the rest of humanity. Jesus did not cease being God; he could not discontinue being who he inherently was (John 10:30-33; 20:28). But in becoming a man he did “empty” [kenóō] himself of something. As a human, Jesus gave up the rights, privileges, advantages, prerogatives, and powers of deity <see Son of Man>. His miraculous ability was not inherently his own; it was given to him by the Father through the Holy Spirit (Acts 10:38; cf. Matt. 9:8; 12:28; Luke 3:22; 4:1, 14-19; John 3:2; 5:36; Acts 2:22). Whatever Jesus needed to confirm his identity and message was supplied to him by the Father, but in his everyday life as a human being Jesus had no unfair advantage over the rest of us. His sinless perfection as a human was not attributable to his divine nature but to his complete submission to the will of the Father (John 5:30; 6:38; 8:29).

     Finally, Paul says, “God has highly exalted him” (Phil. 2:9-11); i.e., Christ has been exalted to a position higher than his earthly role but not to his former state of full equality with God. Note that God has exalted him and given him the lofty name; everyone will confess that “Jesus Christ [is] Lord” (his human name); and all of this is “to the glory of God the Father.” The Father-Son relationship continues and Christ’s submission to the Father remains.

     Note Matthew 28:18 affirms that all authority has been given to Christ; it is derived, not inherent. His oneness with humanity and the consequent subservience to God the Father has not changed. After his death and resurrection, Jesus did not stop being a “flesh and bones” human (Luke 24:39-40). After his ascension into heaven and in view of the coming judgment, Jesus is still referred to as a “man” (Acts 7:55-56; 13:38; 17:30-31; 1 Tim. 2:5). Whatever Jesus is now, we will be like him some day, after the judgment (1 John 3:2); his brotherhood with humanity has not ceased nor will it ever cease.

     At the end of time Jesus will continue to be subject to God the Father (1 Cor. 15:24-28). The sacrifice Jesus made for us began at his incarnation but did not end at the cross – it is everlasting. Jesus forever gave up complete equality with God (including the rights, privileges, and powers of deity), never to take it up again. [Note: his divine essence remains intact, but so does his subservience]. The penalty for sin is forever (Matt. 25:46), so the price that Jesus paid for our sins has no end.³

But What About Christ’s Exaltation and Glorification?

     Those who take the Epochal View of Christ’s Sonship (his having returned to full equality) argue their case based primarily on John 17:5 and Phil. 2:9. In Gethsemane Jesus prayed, “and now glorify me, Father, with yourself, with the glory [dóxa] that I had with you before the world existed” (John 17:5). Then Paul affirms, “God has highly exalted him” (Phil. 2:9).

     As to Jesus’ request to regain his former “glory,” the fundamental question is: what does “glory” [dóxa] actually mean, and does it cancel out subservience to the Father? Gordon Fee has likened the attempt to define dóxa to trying to pick up mercury between one’s fingers. In the same context, Jesus says that the “glory” [dóxa] the Father gave him was also given to the apostles (John 17:22). In fact, all faithful disciples will share in this glory (Rom. 2:7, 10; 8:18, 21; 9:23; 1 Cor. 2:7; 2 Cor. 3:18; 4:17; Eph. 1:18; 3:13; Phil. 3:21; Col. 1:27; 3:4; 1 Thess. 2:12; 2 Thess. 2:14; 2 Tim. 2:10; Heb. 2:10; 1 Pet. 1:7; 5:1, 4, 10).⁴ There are numerous other passages wherein dóxa does not and cannot mean equality with God (Matt. 6:29; Luke 2:32; 4:6; 12:27; 14:10; 7:18; Rom. 9:4; 1 Cor. 11:7, 15; 15:40-43; 2 Cor. 3:7-11; Phil. 3:19; 1 Thess. 2:20; Heb. 2:7; 1 Pet. 1:24). Whatever Jesus meant in his John 17 prayer, and however the request was answered, do not change the ongoing Father-Son relationship and the subordinate status it entails.

     As to being “highly exalted” (Phil. 2:9), I would suggest this refers to his exalted position higher than his earthly role but doesn’t necessarily mean a return to his pre-incarnate status. The Father-Son relationship remains. The subordination of Christ is not ontological (as per essence or being) but functional (as per the scheme of redemption).

That God May Be All in All

     What, then, is meant by the concluding statement of 1 Cor. 15:28, “that God may be all in all”? Similar terminology is used by Paul in other passages, although he is addressing different audiences in different circumstances grappling with different issues, pertaining to God (Rom. 11:33-36), Christ (Col. 3:11), and the church (Eph. 1:22-23) respectively. If the reference to “God” in 1 Cor. 15:28 is synonymous with “the Father” (cf. v. 24), this would indicate that Christ’s subservience continues through eternity for the Father’s glory. If, however, this is a broader reference to the entire Godhead, perhaps the meaning is that Christ’s subservience ends, and then complete equality within the triune Godhead resumes (the Extended Epochal View of Sonship). While it is unlikely that anyone on earth today has the final answer, here are my thoughts.

The Corinthian Context

     Within the immediate context, both before and after the statement in question, there is a clear distinction between “God” and “Christ” (1 Cor. 15:15, 57); the same occurs throughout the epistle (1:1, 2, 3, 4, 9, 24, 30; etc.). Within this particular discourse, “the kingdom of God the Father” (15:24) is synonymous with “the kingdom of God” (15:50). Earlier in the epistle Paul has reminded his readers of the functional hierarchy within the Godhead: “you are Christ’s, and Christ is God’s” (3:23); “… and God is head of Christ” (11:3). In stark contrast to the polytheistic environment of first-century Corinth, Paul has reminded his readers that there is “no other God but one …. one God, the Father, of whom [are] all things, and we for him; and one Lord Jesus Christ, through whom [are] all things …” (8:4-6). Paul has also stated, “but all things are from God” (11:12).

     There doesn’t appear to have been a problem among the Corinthians concerning their allegiance to Christ (cf. 1:6, 9, 12; 3:10-11, 23; 4:15). Yet for some reason Paul places great emphasis on “God” throughout 1 Corinthians (84x): the will of God (1:1), the church[es] of God (1:2; 10:32; 11:16, 22; 15:9), the grace of God (1:4; 3:10; 15:10), the power of God (1:18, 24; 2:5), the wisdom of God (1:21, 24, 30; 2:7), the Spirit of God (2:10-14; 3:16; 6:11, 19; 7:40; 12:3), the deep things of God (2:10, 11; 4:1), the gifts of God (2:12; 3:6, 7; 7:7, 17), the field of God (3:9), the building of God (3:9), the temple of God (3:16, 17; 6:19, 20), the kingdom of God (4:20; 6:9, 10; 15:24, 50), the commandments of God (7:19), the faithfulness of God (10:13), the glory of God (10:31; 11:7), the word of God (14:36), the knowledge of God (15:34).

     It is possible that the Corinthians were losing sight of God's preeminence, with a lopsided devotion to Christ. The top of the hierarchical arrangement is God, with access granted to him through Christ. Perhaps the Corinthian slogan “I am of Christ” (1:12) was a henotheistic way of exalting Christ as the only God,⁵ and Paul has to remind them, “… Christ is God’s” (3:23); “… God is head of Christ” (11:3). This would explain the heavy emphasis on God throughout the epistle, the unique discussion in 15:23-28, and the ensuing reprimand, “for some do not have the knowledge of God. I speak to your shame” (15:34). This in no way diminishes the preeminence of Christ (which is the issue that needed to be addressed in Colossians), but simply redirects some of the misguided notions of the Corinthians at the time.

Conclusion

     While God is the First and the Last (Isa. 44:6; Rev. 1:8), this does not exclude Jesus the Son (Rev. 1:17-18; 2:8; 22:12-13, 16). From a metaphysical perspective, God is “all in all” in the sense of one God united in three divine Persons. From a soteriological perspective, God is “all in all” in the sense that each member of the triune Godhead has a role to play in the redemptive plan, including the subordination and sacrifice of the Son. From an eschatological perspective, God is “all in all” in the sense that God ultimately wins in the end. This latter emphasis seems to be the best fit in the immediate argument of 1 Cor. 15.

--Kevin L. Moore

Endnotes:

     ¹ In Colossians 1:13 Paul speaks of “the kingdom of his beloved Son” following multiple allusions to the Lord Jesus Christ (vv. 1, 3, 4, 10). As the apostle goes on to speak of creation, his emphasis is not on “the Son” per se but on the one now regarded as the Lord Jesus Christ, the Son of God.

     ² Unless otherwise noted, scripture quotations are the author’s own translation, with emphasis added.

     ³ For an opposing view, see Earl D. Edwards, “End-Times Teaching in First Corinthians 15” (manuscript for 2017 FHU Lectureship, pp. 5-11). Bro. Edwards concedes the permanence of the incarnation but argues that Jesus is now fully restored in glory and equality with the Father.

     ⁴ Note also the angels (Luke 9:26) and departed saints (Luke 9:31).
     ⁵ See J. Moffatt, First Corinthians 249-52. Henotheism, common in the first-century Greco-Roman world, is a form of polytheism that acknowledges multiple deities, while regarding one of them (e.g. Zeus/Jupiter) as the supreme god.

Related Posts: Son of God, Son of Man

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