Chapter Twelve: Pardon Me, Your Faith Is Showing (Hebrews 13)
Hebrews 9
The Christian is a citizen of two worlds, the earthly and the heavenly. He must render to Caesar the things that are Caesar’s and to God the things that are God’s (). Because he is a citizen of two worlds, he must learn how to walk by faith in a world that is governed by sight. Like Moses, a believer must see the invisible if he is to overcome the pull of the world (). Practical man says, “Seeing is believing!” But the man of faith replies, “Believing is seeing!”
This principle of faith must apply to our relationship to the heavenly sanctuary. We have never seen this sanctuary. Yet we believe what the Bible tells us about it. We realize that God is not worshiped today in temples made with hands (). There is no special place on earth where God dwells (see ; ; ). We may call a local church building a “house of God,” but we know that God does not live there. The building is dedicated to God and His service, but it is not His dwelling place.
Hebrews 9 presents a detailed contrast between the Old Covenant sanctuary (the tabernacle) and the New Covenant heavenly sanctuary where Jesus Christ now ministers. This contrast makes it clear that the New Covenant sanctuary is superior.
The Inferior Old Covenant Sanctuary ()
Hebrews reminds readers that the regulations and practices in the tabernacle were ordained of God. If there was any inferiority in the tabernacle service, it was not because God had not established the ritual. While the Old Covenant was in force, the ministry of the priests was ordained of God and perfectly proper.
What was it, then, that made the tabernacle inferior? There are five answers to that question.
It was an earthly sanctuary (v. ). This means it was made by man () and pitched by man (). The Jewish people generously brought their gifts to Moses, and from these materials the tabernacle was constructed. Then God gave spiritual wisdom and skill to Bezalel and Oholiab to do the intricate work of making the various parts of the tabernacle and its furnishings (see Ex. 35–36). After the construction was completed, the sanctuary was put in place and dedicated to God (Ex. 40). Even though the glory of God moved into the sanctuary, it was still an earthly building, constructed by humans out of earthly materials.
Being an earthly building, it had several weaknesses. For one thing, it would need a certain amount of repair. Also, it was limited geographically: if it was pitched in one place, it could not be in another place. It had to be dismantled and the various parts carried from place to place. Furthermore, it belonged to the nation of Israel and not to the whole world.
It was a type of something greater (vv. ). The writer listed the various parts and furnishings of the tabernacle because each of these carried a spiritual meaning. They were “patterns of things in the heavens” (). The diagram gives a general picture of the tabernacle.
The phrases “the first” () and “the second” () refer to the first and second divisions of the tabernacle. The first was called the holy place and the second the holy of holies. Each of these divisions had its own furnishings, and each piece of furniture had its own special meaning.
In the holy place stood the seven-branched golden candlestick (; ; ). “Lampstand” would be a better term to use, because the light was produced by the burning of wicks in oil, not by the use of candles. Since there were no windows in the tabernacle, this lampstand provided the necessary light for the priests’ ministry in the holy place. The nation of Israel was supposed to be a light to the nations (; ). Jesus Christ is the “Light of the world” (), and believers are to shine as lights in the world ().
There was also a table in the holy place with twelve loaves of bread on it. It was called the table of showbread (; ; ). Each Sabbath, the priests would remove the old loaves and put fresh loaves on the table; and the old loaves would be eaten. These loaves were called “the bread of presence” and the table was called “the table of presence.” Only the priests could eat this bread, and they were required to eat it in the sanctuary. It reminded the twelve tribes of God’s presence that sustained them. It also speaks to us today of Jesus Christ, the “Bread of Life” given to the whole world (John 6).
The golden altar stood in the holy place just in front of the veil that divided the two parts of the tabernacle. The word translated “censer” (a device for burning incense) () should be “altar.” The golden altar did not stand in the holy of holies, but its ministry pertained to the holy of holies. In what way? On the annual Day of Atonement, the high priest used coals from this altar to burn incense before the mercy seat within the veil (). Moses () relates the golden altar to the ark of the covenant, and so does the author of 1 Kings (). Each morning and evening, a priest burned incense on this altar. David suggests that it is a picture of prayer ascending to God (). It can be a reminder that Jesus Christ intercedes for us (). For details about this incense altar, see ; . The incense itself is described in .
The holy of holies contained only the ark of the covenant, a wooden chest three feet, nine inches long; two feet, three inches wide; and two feet, three inches high. On the top of this chest was a beautiful “mercy seat” made of gold, with a cherub at each end. This was the throne of God in the tabernacle (; ; ). On the Day of Atonement, the blood was sprinkled on this mercy seat to cover the tables of Law within the ark. God did not look at the broken Law; He saw the blood. Christ is our “mercy seat” (“propitiation” in ; ). But His blood does not just cover sin; it takes away sin.
No doubt many spiritual truths are wrapped up in these pieces of furniture, and all of them are of value. But the most important truth is this: all of this was symbolism and not the spiritual reality. It was this fact that made the tabernacle of the Old Covenant inferior.
It was inaccessible to the people (vv. ). We must not get the idea that the Jews assembled in the tabernacle for worship. The priests and Levites were permitted into the tabernacle precincts, but not the people from the other tribes. Furthermore, though the priests ministered in the holy place day after day, only the high priest entered the holy of holies, and that only once a year. When he did, he had to offer a sacrifice for his own sins as well as for the sins of the people. In contrast, the heavenly tabernacle is open to all of the people of God, and at all times! ()
It was temporary (v. ). The fact that the outer court (“first tabernacle,” ) was standing was proof that God’s work of salvation for man had not yet been completed. The outer court stood between the people and the holy of holies! As long as the priests were ministering in the holy place, the way had not yet been opened into the presence of God. But when Jesus died on the cross, the veil of the temple was torn from top to bottom () and the way was opened into the holy of holies. There was no longer any more need for either the holy place or the holy of holies, for now believing sinners could come into the presence of God.
Its ministry was external, not internal (vv. ). The sacrifices offered and the blood applied to the mercy seat could never change the heart or the conscience of a worshiper. All of the ceremonies associated with the tabernacle had to do with ceremonial purity, not moral purity. They were “carnal ordinances” that pertained to the outer man but that could not change the inner man.
The Superior Heavenly Sanctuary ()
The five deficiencies of the Old Covenant sanctuary are matched with the five superiorities of the New Covenant sanctuary. In every way, the present sanctuary is superior.
It is heavenly (v. ). The writer has emphasized this fact before, because he has wanted his readers to focus their attention on the things of heaven and not on the things of earth. Some things on earth (including the beautiful Jewish temple) would soon be destroyed; but the heavenly realities would endure forever.
The Old Covenant tabernacle was made by the hands of men (). The New Covenant sanctuary was not made with hands. “Not of this building” () means “not of this creation.” The tabernacle of Moses was made with materials that belong to this creation. The heavenly tabernacle needed no such materials (). Since the heavenly tabernacle does not belong to this creation, it is free from the ravages of time.
The “good things to come” had already arrived! All that was foreshadowed by type in the tabernacle was now reality because of Christ’s priestly ministry in heaven. The tabernacle was patterned after the sanctuary in heaven, but today we no longer need the pattern. We have the eternal reality!
Its ministry is effective to deal with sin (vv. ). We have here a series of contrasts that show again the superiority of the heavenly ministry.
Animal sacrifices and Christ’s sacrifice (v. ). The writer will discuss the inferiority of animal sacrifices in Hebrews 10, but here he begins to lay the foundation. We need no proof that the blood of Jesus Christ is far superior to that of animal sacrifices. How can the blood of animals ever solve the problem of humans’ sins? Jesus Christ became a Man that He might be able to die for people’s sins. His death was voluntary; it is doubtful that any Old Testament sacrifice volunteered for the job! An animal’s blood was carried by the high priest into the holy of holies, but Jesus Christ presented Himself in the presence of God as the final and complete sacrifice for sins. Of course, the animal sacrifices were repeated, while Jesus Christ offered Himself but once. Finally, no animal sacrifices ever purchased “eternal redemption.” Their blood could only “cover” sin until the time when Christ’s blood would “take away sin” (). We have “eternal redemption.” It is not conditioned on our merit or good works; it is secured once and for all by the finished work of Jesus Christ.
Ceremonial cleansing and conscience cleansing (vv. ). The Old Covenant rituals could not change a person’s heart. This is not to say that a worshiper did not have a spiritual experience if his heart trusted God, but it does mean that the emphasis was on the external ceremonial cleansing. So long as the worshiper obeyed the prescribed regulations, he was declared clean. It was “the purifying of the flesh” but not the cleansing of the conscience. (For “the ashes of an heifer,” see Num. 19.)
We learned from Hebrews 8 that the ministry of the New Covenant is internal. “I will put My laws into their mind, and write them in their hearts” (). This work is done by the Holy Spirit of God (). But the Spirit could not dwell within us if Jesus Christ had not paid for our sins. Cleansing our consciences cannot be done by some external ceremony; it demands an internal power. Because Jesus Christ is “without spot [blemish]” He was able to offer the perfect sacrifice.
Temporary blessings and eternal blessings (v. ). The blessings under the Old Covenant depended on the obedience of God’s people. If they obeyed God, He blessed them; but if they disobeyed, He withheld His blessings. Not only were the blessings temporary, but they were primarily temporal—rain, bumper crops, protection from enemies and sickness, etc. Israel’s Canaan inheritance involved material blessings. Our eternal inheritance is primarily spiritual in nature (). Note that the emphasis is on eternal—“eternal redemption” () and “eternal inheritance” (). A believer can have confidence because all that he has in Christ is eternal.
This verse () makes it clear that there was no final and complete redemption under the Old Covenant. Those transgressions were covered by the blood of the many sacrifices, but not cleansed until the sacrifice of Jesus Christ on the cross (). Since Christ has accomplished an eternal redemption, we are able to share in an eternal inheritance.
As we review these three contrasts, we can easily see that the ministry of Christ is effective to deal with our sins. His finished work on earth and His unfinished work of intercession in heaven are sufficient and efficient.
Its ministry is based on a costly sacrifice (vv. ). The word “covenant” not only means “an agreement,” but it also carries the idea of “a last will and testament.” If a man writes his will, that will is not in force until he dies. It was necessary for Jesus Christ to die so that the terms of the New Covenant might be enforced. “This cup is the new testament [covenant, will] in My blood, which is shed for you” ().
Even the Old Covenant was established on the basis of blood. is taken from , the account of the ratifying of the Old Covenant by Moses and the people of Israel. The book of the Law was sprinkled with blood, and so were the people and the tabernacle and its furnishings. It must have been a solemn occasion.
Not only was blood used at the beginning of the ministry of the Old Covenant, but it was used in the regular administration of the tabernacle service. Under the Old Covenant, people and objects were purified by blood, water, or fire (). This was, of course, ceremonial purification; it meant that the persons and objects were now acceptable to God. The purification did not alter the nature of the person or object. God’s principle is that blood must be shed before sin can be forgiven ().
Since God has ordained that remission of sins is through the shedding of blood, and since purification comes through the sprinkling of blood, it is necessary that blood be shed and applied if the New Covenant is to be in force. The “patterns” (the Old Covenant tabernacle) were purified by the sprinkling of the blood. But the “originals” were also purified! The blood of Jesus Christ not only purifies the conscience of the believer (), but also purified the “heavenly things” (, NASB).
How could the heavenly sanctuary ever become defiled? We can understand how the earthly sanctuary could be defiled since it was used by sinful men. Each year, on the great Day of Atonement, the tabernacle was purified through the sprinkling of blood (). But how could a heavenly sanctuary ever become defiled? Certainly nothing in heaven is defiled in a literal sense, for sin cannot pollute the sanctuary of God. But, for that matter, nothing in the earthly tabernacle was literally defiled by sin. It all had to do with people’s relationships to God. The blood sprinkled on a piece of furniture did not change the nature of that piece, but it changed God’s relationship to it. God could enter into communion with people because of the sprinkled blood.
Through Jesus Christ, we who are sinners can enter into the holy of holies in the heavenly sanctuary (). Physically, of course, we are on earth; but spiritually, we are communing with God in the heavenly holy of holies. In order for God to receive us into this heavenly fellowship, the blood of Jesus Christ had to be applied. We enter into God’s presence “by the blood of Jesus” ().
Now we can summarize the writer’s discussion. The Old Covenant was established by blood, and so was the New Covenant. But the New Covenant was established on the basis of a better sacrifice, applied in a better place! The patterns (types) were purified by the blood of animals, but the original sanctuary was purified by the blood of the Son of God. This was a far more costly sacrifice.
Its ministry represents fulfillment (v. ). The New Covenant Christian has reality! We are not depending on a high priest on earth who annually visits the holy of holies in a temporary sanctuary. We depend on the heavenly High Priest who has entered once and for all into the eternal sanctuary. There He represents us before God, and He always will.
Beware of trusting anything for your spiritual life that is “made with hands” (). It will not last. The tabernacle was replaced by Solomon’s temple, and that temple was destroyed by the Babylonians. When the Jews returned to their land after the Captivity, they rebuilt their temple; and King Herod, in later years, expanded and embellished it. But the Romans destroyed that temple, and it has never been rebuilt. Furthermore, since the genealogical records have been lost or destroyed, the Jews are not certain who can minister as priests. These things that are “made with hands” are perishable, but the things “not made with hands” are eternal.
Its ministry is final and complete (vv. ). There can be nothing incomplete or temporary about our Lord’s ministry in heaven. The writer pointed out again the obvious contrasts between the Old Covenant ministry and the New Covenant ministry.
Old Covenant
New Covenant
Repeated sacrifices
One sacrifice
The blood of others
His own blood
Covering sin
putting away sin
For Israel only
For all sinners
Left the holy of holies
Entered heaven and remains there
Came out to bless the people
will come to take His people to heaven
In short, the work of Christ is a completed work, final and eternal. On the basis of His completed work, He is ministering now in heaven on our behalf.
Did you notice that the word “appear” is used three times in ? These three uses give us a summary of our Lord’s work. He has appeared to put away sin by dying on the cross (). He is appearing now in heaven for us (). One day, He shall appear to take Christians home (). These “three tenses of salvation” are all based on His finished work.
After reading this chapter, the Hebrew Christians who received this letter had to realize that there is no middle ground. They had to make a choice between the earthly or the heavenly, the temporary or the eternal, the incomplete or the complete. Why not return to the temple but also practice the Christian faith? Why not “the best of both worlds”? Because that would be compromising and refusing to go “without the camp, bearing His reproach” (). So there is no middle way.
The believer’s sanctuary is in heaven. His Father is in heaven and his Saviour is in heaven. His citizenship is in heaven () and his treasures should be in heaven (). And his hope is in heaven. The true believer walks by faith, not by sight. No matter what may happen on earth, a believer can be confident because everything is settled in heaven.
Hebrews 10
A teenage boy, whose mother was away on a visit, found himself with time on his hands. He decided to read a book from the family library. His mother was a devout Christian, so the boy knew there would be a sermon at the beginning and an application at the end of the book, but there would also be some interesting stories in between.
While reading the book, he came across the phrase “the finished work of Christ.” It struck him with unusual power. “The finished work of Christ.”
“Why does the author use this expression?” he asked himself. “Why not say the atoning or the propitiatory work of Christ?” (You see, he knew all the biblical terms. He just did not know the Saviour!) Then the words, “It is finished,” flashed into his mind, and he realized afresh that the work of salvation was accomplished.
“If the whole work was finished and the whole debt paid, what is there left for me to do?” He knew the answer and fell to his knees to receive the Saviour and full forgiveness of sins. That is how J. Hudson Taylor, founder of the China Inland Mission, was saved.
The tenth chapter of Hebrews emphasizes the perfect sacrifice of Jesus Christ, in contrast with the imperfect sacrifices that were offered under the Old Covenant. Our Lord’s superior priesthood belongs to a better order—Melchizedek’s and not Aaron’s. It functions on the basis of a better covenant—the New Covenant—and in a better sanctuary, in heaven. But all of this depends on the better sacrifice, which is the theme of this chapter.
The writer presented three benefits that explain why the sacrifice of Jesus Christ is superior to the Old Covenant sacrifices.
Christ’s Sacrifice Takes Away Sin ()
Sin, of course, is man’s greatest problem. No matter what kind of religion a man has, if it cannot deal with sin, it is of no value. By nature, man is a sinner; and by choice, he proves that his nature is sinful. It has well been said, “We are not sinners because we sin. We sin because we are sinners.”
The need for a better sacrifice (vv. ). Why were the Old Covenant sacrifices inferior? After all, they were ordained by the Lord; and they were in force for hundreds of years. While it is true that at times the Jewish people permitted these sacrifices to become empty rituals (), it is also true that many sincere people brought their offerings to God and were blessed.
The very nature of the Old Covenant sacrifices made them inferior. The Law was only “a shadow of good things to come” and not the reality itself. The sacrificial system was a type or picture of the work our Lord would accomplish on the cross. This meant that the system was temporary, and therefore could accomplish nothing permanent. The very repetition of the sacrifices day after day, and the Day of Atonement year after year, pointed out the entire system’s weakness.
Animal sacrifices could never completely deal with human guilt. God did promise forgiveness to believing worshipers (, , , ), but this was a judicial forgiveness and not the removal of guilt from people’s hearts. People lacked that inward witness of full and final forgiveness. They could not claim, “I have no more consciousness of sins.” If those worshipers had been “once purged [from guilt of sin]” they would never again have had to offer another sacrifice.
So the annual Day of Atonement did not accomplish “remission of sin” but only “reminder of sin.” The annual repetition of the ceremony was evidence that the previous year’s sacrifices had not done the job. True, the nation’s sins were covered; but they were not cleansed. Nor did the people have God’s inward witness of forgiveness and acceptance.
Yes, there was a desperate need for a better sacrifice because the blood of bulls and of goats could not take away sins. It could cover sin and postpone judgment; but it could never effect a once-and-for-all redemption. Only the better sacrifice of the Son of God could do that.
The provision of the better sacrifice (vv. ). It was God who provided the sacrifice and not man. The quotation is from , and it is applied to Jesus Christ in His incarnation (“when He cometh into the world”). The quotation makes it clear that Jesus Christ is the fulfillment of the Old Covenant sacrifices.
The word sacrifice refers to any of the animal sacrifices. Offering covers the meal offerings and the drink offerings. The burnt offering and sin offering are mentioned (, ). The trespass offering would be covered in the word sacrifice (). Each of these offerings typified the sacrifice of Christ and revealed some aspect of His work on the cross (see Lev. 1–7).
The phrase, “a body hast Thou prepared Me” (), is not found in the original quotation. reads, “Mine ears hast Thou opened.” The writer of Hebrews was quoting from the Septuagint, the Greek translation of the Old Testament. How do we explain this variation? Some connect “Mine ears hast Thou opened” with , a passage that describes the actions of a master whose servant did not want to be set free. The master bored a hole through the ear lobe of the servant, which was a sign that the servant preferred to remain with his master. The idea is that our Lord was like a willing servant who had His ears bored.
The problem with that explanation is that only one ear was bored, while the verse () speaks of both ears. Furthermore, the verb used in Exodus 21 means “to pierce,” while the verb in means “to dig.” Our Lord was a servant, but it is not likely that the writer had this in mind. Probably “opened ears” signified a readiness to hear and obey the will of God (see ). God gave His Son a prepared body that the Son might serve God and fulfill His will on earth. Our Lord often referred to this truth (; ; ; ).
Of course, the same Holy Spirit who inspired Psalm 40 has the right to amplify and interpret His Word in Hebrews 10. “Opened ears” indicates a body ready for service.
Twice in this paragraph, the writer stated that God “had no pleasure” in the Old Covenant sacrifices (see , ). This does not suggest that the old sacrifices were wrong, or that sincere worshipers received no benefit from obeying God’s Law. It only means that God had no delight in sacrifices as such, apart from the obedient hearts of the worshipers. No amount of sacrifices could substitute for obedience (, ; , ; ; ; ).
Jesus came to do the Father’s will. This will is the New Covenant that has replaced the Old Covenant. Through His death and resurrection, Jesus Christ has taken away the first covenant and established the second. The readers of this epistle called Hebrews would get the message: why go back to a covenant that has been taken away? Why go back to sacrifices that are inferior?
The effectiveness of the better sacrifice (v. ). Believers have been set apart (“sanctified”) by the offering of Christ’s body once for all. No Old Covenant sacrifice could do that. An Old Covenant worshiper had to be purified from ceremonial defilement repeatedly. But a New Covenant saint is set apart finally and completely.
Christ’s Sacrifice Need Not Be Repeated ()
Again the writer contrasted the Old Covenant high priest with Jesus Christ, our Great High Priest. The fact that Jesus sat down after He ascended to the Father is proof that His work was completed (, ; ). The ministry of the priests in the tabernacle and temple was never done and never different: they offered the same sacrifices day after day. This constant repetition was proof that their sacrifices did not take away sins. What tens of thousands of animal sacrifices could not accomplish, Jesus accomplished with one sacrifice forever!
The phrase “sat down” refers us again to : “Sit Thou at My right hand, until I make Thine enemies Thy footstool.” Christ is in the place of exaltation and victory. When He returns, He shall overcome every enemy and establish His righteous kingdom. Those who have trusted Him need not fear, for they have been “perfected forever” (). Believers are “complete in Him” (). We have a perfect standing before God because of the finished work of Jesus Christ.
How do we know personally that we have this perfect standing before God? Because of the witness of the Holy Spirit through the Word (). The witness of the Spirit is based on the work of the Son and is given through the words of Scripture. The writer () quoted , part of a passage he’d also quoted in . The Old Covenant worshiper could not say that he had “no more consciousness of sins” (). But the New Covenant believer can say that his sins and iniquities are remembered no more. There is “no more offering for sin” () and no more remembrance of sin!
I once shared a conference with a fine Christian psychiatrist whose lectures were very true to the Word. “The trouble with psychiatry,” he told me, “is that it can only deal with symptoms. A psychiatrist can remove a patient’s feelings of guilt, but he cannot remove the guilt. It’s like a trucker loosening a fender on his truck so he won’t hear the motor knock. A patient can end up feeling better, but have two problems instead of one!”
When a sinner trusts Christ, his sins are all forgiven, the guilt is gone, and the matter is completely settled forever.
Christ’s Sacrifice Opens the Way to God ()
No Old Covenant worshiper would have been bold enough to try to enter the holy of holies in the tabernacle. Even the high priest entered the holy of holies only once a year. The thick veil that separated the holy place from the holy of holies was a barrier between people and God. Only the death of Christ could tear that veil () and open the way into the heavenly sanctuary where God dwells.
A gracious invitation (vv. ). “Let us draw near … Let us hold fast … Let us consider one another.” This threefold invitation hinges on our boldness to enter into the holiest. And this boldness (“freedom of speech”) rests on the finished work of the Saviour. On the Day of Atonement, the high priest could not enter the holy of holies unless he had the blood of the sacrifice (). But our entrance into God’s presence is not because of an animal’s blood, but because of Christ’s shed blood.
This open way into God’s presence is “new” (recent, fresh) and not a part of the Old Covenant that “waxeth [grows] old [and] is ready to vanish away” (). It is “living” because Christ “ever liveth to make intercession” for us (). Christ is the new and living way! We come to God through Him, our High Priest over the house of God (the church, see ). When His flesh was torn on the cross, and His life sacrificed, God tore the veil in the temple. This symbolized the new and living way now opened for all who believe.
On the basis of these assurances—that we have boldness to enter because we have a living High Priest—we have an “open invitation” to enter the presence of God. The Old Covenant high priest visited the holy of holies once a year, but we are invited to dwell in the presence of God every moment of each day. What a tremendous privilege! Consider what is involved in this threefold invitation.
Let us draw near (v. ). Of course, we must prepare ourselves spiritually to fellowship with God. The Old Testament priest had to go through various washings and the applying of blood on the Day of Atonement (Lev. 16). Also, during the regular daily ministry, the priests had to wash at the laver before they entered the holy place (). The New Testament Christian must come to God with a pure heart and a clean conscience. Fellowship with God demands purity (1 John 1:5–2:2).
Let us hold fast (v. ). The readers of this epistle were being tempted to forsake their confession of Jesus Christ by going back to the Old Covenant worship. The writer did not exhort them to hold on to their salvation, because their security was in Christ and not in themselves (). Rather, he invited them to hold fast “the profession [confession] of … hope.” (There is no manuscript evidence for the word “faith.” The Greek word is “hope.”)
We have noted in our study of Hebrews that there is an emphasis on the glorious hope of the believer. God is “bringing many sons unto glory” (). Believers are “partakers of the heavenly calling” () and therefore can rejoice in hope (). Hope is one of the main themes of Hebrews 6 (vv. , ). We are looking for Christ to return () and we are seeking that city that is yet to come ().
When a believer has his hope fixed on Christ, and relies on the faithfulness of God, then he will not waver. Instead of looking back (as the Jews so often did), we should look ahead to the coming of the Lord.
Let us consider one another (vv. ). Fellowship with God must never become selfish. We must also fellowship with other Christians in the local assembly. Apparently, some of the wavering believers had been absenting themselves from the church fellowship. It is interesting to note that the emphasis here is not on what a believer gets from the assembly, but rather on what he can contribute to the assembly. Faithfulness in church attendance encourages others and provokes them to love and good works. One of the strong motives for faithfulness is the soon coming of Jesus Christ. In fact, the only other place the word translated “assembling” () is used in the New Testament is in , where it’s translated “gathering” and deals with the coming of Christ.
The three great Christian virtues are evidenced here: faith (), hope (), and love (). They are the fruit of our fellowship with God in His heavenly sanctuary.
A solemn exhortation (vv. ). This is the fourth of the five exhortations found in Hebrews. It is written to believers and follows in sequence with the other exhortations. The believer who begins to drift from the Word () will soon start to doubt the Word (Heb. 3:7–4:13). Soon, he will become dull toward the Word (Heb. 5:11–6:20) and become “lazy” in his spiritual life. This will result in despising the Word, which is the theme of this exhortation.
The evidence of this “despising” is willful sin. The tense of the verb indicates that should read, “For if we willfully go on sinning.” This exhortation is not dealing with one particular act of sin, but with an attitude that leads to repeated disobedience. Under the Old Covenant, there were no sacrifices for deliberate and willful sins (; ). Presumptuous sinners who despised Moses’ Law and broke it were executed (). This explains why David prayed as he did in Psalm 51. Because he deliberately sinned “with a high hand,” he should have been slain; but he cried out for God’s mercy. David knew that even a multitude of sacrifices could not save him. All he could offer was the sacrifice of a broken heart ().
How does an arrogant attitude affect a believer’s relationship with God? It is as though he trods Jesus Christ underfoot, cheapens the precious blood that saved him (“an unholy thing” [] = “a common thing”), and insults the Holy Spirit. This is just the opposite of the exhortation given in ! Instead of having a bold profession of faith, hope, and love, a backslidden believer so lives that his actions and attitudes bring disgrace to the name of Christ and the church.
What can this kind of a Christian expect from God? He can expect severe discipline. (Chastening is the theme of Heb. 12.) There is no need to “water down” words such as “judgment and fiery indignation” (), or “sorer punishment” (). We have already seen from the history of Israel that hardly anybody who was saved out of Egypt by the blood of the lamb entered into the promised inheritance. Nearly all of them died in the wilderness. “There is a sin unto death” (). Some of the Corinthian believers were disciplined and their lives taken because of their presumptuous sins (, where “sleep” means “died”).
God does not always take the life of a rebellious believer, but He always deals with him. “Vengeance belongeth unto Me” was spoken to Israel, God’s people. “The Lord shall judge His people!” (, quoted from ) “It is a fearful thing to fall into the hands of the living God” ().
The major theme of Hebrews is “God has spoken—how are you responding to His Word?” When the nation of Israel refused to believe and obey His Word, God chastened them. Paul used this fact to warn the Corinthians against presumptuous sins (). Note that the examples given in this passage involve people who died because of their willful sins. When we study the subject of “chastening” in Hebrews 12, we will get greater insight into this awesome aspect of God’s dealings with His children.
In stating that this exhortation applies to believers today, but that it does not involve loss of salvation, I am not suggesting that chastening is unimportant. On the contrary, it is important that every Christian obey God and please the Father in all things. Dr. William Culbertson, late president of the Moody Bible Institute, used to warn us about “the sad consequences of forgiven sins.” God forgave David’s sins, but David suffered the sad consequences for years afterward (). David had “despised the commandment of the Lord” () and God dealt with him.
What should a believer do who has drifted away into spiritual doubt and dullness and is deliberately despising God’s Word? He should turn to God for mercy and forgiveness. There is no other sacrifice for sin, but the sacrifice Christ made is sufficient for all our sins. It is a fearful thing to fall into the Lord’s hands for chastening, but it is a wonderful thing to fall into His hands for cleansing and restoration. David said, “Let me fall now into the hand of the Lord; for very great are His mercies” ().
An encouraging confirmation (vv. ). Lest any of his readers should misinterpret his exhortation, the writer followed it with words of encouragement and confirmation. His readers had given every evidence that they were true Christians. He did not expect them to despise God’s Word and experience the chastening of God! In fact, as in Hebrews 6, the writer shifted the pronouns from “we” in to “he” in and “them” in .
The readers had been willing to suffer reproach and persecution, even to the spoiling of their goods. When they were not being persecuted themselves, they courageously identified with the other Christians who were in danger, even to the point of sharing their bonds (imprisonment). At that time, they had great confidence and hope; but now they were in danger of casting away that confidence and going back into their old religion.
The secret of victory was in their faith and patience (“courageous endurance”). We have met this combination of graces in , . It is here that the writer introduced the “text” around which Hebrews is written: “The just shall live by faith” (). The quotation is from , and it is also used in ; . Romans emphasizes “the just,” Galatians deals with “shall live,” and Hebrews centers on “by faith.” We are not just saved from our sin by faith; we also must live by faith. This is the theme of Hebrews 11–13.
The believer who lives by faith will “go on to perfection” (). But the believer who lives by sight will “draw back unto perdition” (). What is “perdition” in this context? The Greek word translated “perdition” is used about twenty times in the New Testament and is translated by different words: “perish” (), “die” (), “destruction” (), and “waste” (). The word can mean eternal judgment, but it need not in every instance. I personally believe that “waste” is the best translation for this word in . A believer who does not walk by faith goes back into the old ways and wastes his life.
“The saving of the soul” is the opposite of “waste.” To walk by faith means to obey God’s Word and live for Jesus Christ. We lose our lives for His sake—but we save them! (see ) In my own pastoral ministry, I have met people who turned their backs on God’s will and (like Israel) spent years “wandering in the wilderness” of waste.
But we can be confident! As we walk by faith, our Great High Priest will guide us and perfect us!
Hebrews 11
This chapter introduces the final section of the epistle (Heb. 11–13) which I have called “A Superior Principle—Faith.” The fact that Christ is a superior Person (Heb. 1–6) and that He exercises a superior Priesthood (Heb. 7–10) ought to encourage us to put our trust in Him. The readers of this epistle were being tempted to go back into Judaism and put their faith in Moses. Their confidence was in the visible things of this world, not the invisible realities of God. Instead of going on to perfection (maturity), they were going “back to perdition [waste]” (; ).
In Hebrews 11 all Christians are called to live by faith. In it, the writer discusses two important topics relating to faith.
This is not a definition of faith but a description of what faith does and how it works. True Bible faith is not blind optimism or a manufactured “hope-so” feeling. Neither is it an intellectual assent to a doctrine. It is certainly not believing in spite of evidence! That would be superstition.
True Bible faith is confident obedience to God’s Word in spite of circumstances and consequences. Read that last sentence again and let it soak into your mind and heart.
This faith operates quite simply. God speaks and we hear His Word. We trust His Word and act on it no matter what the circumstances are or what the consequences may be. The circumstances may be impossible, and the consequences frightening and unknown; but we obey God’s Word just the same and believe Him to do what is right and what is best.
The unsaved world does not understand true Bible faith, probably because it sees so little faith in action in the church today. The cynical editor H.L. Mencken defined faith as “illogical belief in the occurrence of the impossible.” The world fails to realize that faith is only as good as its object, and the object of our faith is God. Faith is not some “feeling” that we manufacture. It is our total response to what God has revealed in His Word.
Three words in summarize what true Bible faith is: substance, evidence, and witness. The word translated “substance” means literally “to stand under, to support.” Faith is to a Christian what a foundation is to a house: it gives confidence and assurance that he will stand. So you might say, “Faith is the confidence of things hoped for.” When a believer has faith, it is God’s way of giving him confidence and assurance that what is promised will be experienced.
The word evidence simply means “conviction.” This is the inward conviction from God that what He has promised, He will perform. The presence of God-given faith in one’s heart is conviction enough that He will keep His Word.
Witness (KJV, “obtained a good report”) is an important word in Hebrews 11. It occurs not only in verse , but twice in verse , once in verse , and once in verse . The summary in calls this list of men and women “so great a cloud of witnesses.” They are witnesses to us because God witnessed to them. In each example cited, God gave witness to that person’s faith. This witness was His divine approval on their lives and ministries.
The writer of Hebrews makes it clear that faith is a very practical thing (), in spite of what unbelievers say. Faith enables us to understand what God does. Faith enables us to see what others cannot see (note , , ). As a result, faith enables us to do what others cannot do! People laughed at these great men and women when they stepped out by faith, but God was with them and enabled them to succeed to His glory. Dr. J. Oswald Sanders put it perfectly: “Faith enables the believing soul to treat the future as present and the invisible as seen.”
The best way to grow in faith is to walk with the faithful. The remainder of this chapter is devoted to a summary of the lives and labors of great men and women of faith found in the Old Testament. In each instance, you will find the same elements of faith: (1) God spoke to them through His Word; (2) their inner selves were stirred in different ways; (3) they obeyed God; (4) He bore witness about them.
Abel—faith worshiping (v. ). The background story is in . Abel was a righteous man because of faith (). God had revealed to Adam and his descendants the true way of worship, and Abel obeyed God by faith. In fact, his obedience cost him his life. Cain was not a child of God () because he did not have faith. He was religious but not righteous. Abel speaks to us today as the first martyr of the faith.
Enoch—faith walking (vv. ). Our faith in God grows as we fellowship with God. We must have both the desire to please Him and the diligence to seek Him. Prayer, meditating on the Word, worship, discipline—all of these help us in our walk with God. Enoch walked with God in the wicked world, before the Flood came; he was able to keep his life pure. Enoch was taken to heaven one day (“translated” =“carried across”) and seen no more. Abel died a violent death, but Enoch never died. God has a different plan for each one who trusts Him. Some see in the translation of Enoch a picture of the Rapture of the church when Jesus Christ returns ().
Noah—faith working (v. ). Noah’s faith involved the whole person: his mind was warned of God; his heart was moved with fear; and his will acted on what God told him. Since nobody at that time had ever seen a flood (or perhaps even a rainstorm), Noah’s actions must have generated a great deal of interest and probably ridicule as well. Noah’s faith influenced his whole family and they were saved. It also condemned the whole world, for his faith revealed their unbelief. Events proved that Noah was right! Jesus used this experience to warn people to be ready for His return (). In Noah’s day, the people were involved in innocent everyday activities and completely ignored Noah’s witness ().
The patriarchs—faith waiting (vv. ). The emphasis in this section is on the promise of God and His plans for the nation of Israel (, , , ). The nation began with the call of Abraham. God promised Abraham and Sarah a son, but they had to wait twenty-five years for the fulfillment of the promise. Their son Isaac became the father of Jacob and Esau, and it was Jacob who really built the nation through the birth of his twelve sons. Joseph saved the nation in the land of Egypt, and Moses would later deliver them from Egypt.
Waiting is, for me, one of the most difficult disciplines of life. Yet true faith is able to wait for the fulfillment of God’s purposes in God’s time. But, while we are waiting, we must also be obeying. “By faith Abraham … obeyed” (). He obeyed when he did not know where he was going (). He lived in tents because he was a stranger and pilgrim in the world and had to be ready to move whenever God spoke. Christians today are also strangers and pilgrims (; ). Abraham had his eyes on the heavenly city and lived “in the future tense.”
He also obeyed when he did not know how God’s will would be accomplished (). Both Abraham and Sarah were too old to have children. Yet they both believed that God would do the miracle (). Unbelief asks, “How can this be?” () Faith asks, “How shall this be?” ()
Abraham believed and obeyed God when he did not know when God would fulfill His promises (). None of the patriarchs saw the complete fulfillment of God’s promises, but they saw from “afar off” what God was doing. Dr. George Morrison, a great Scottish preacher, once said, “The important thing is not what we live in, but what we look for.” These men and women of faith lived in tents, but they knew a heavenly city awaited them. God always fulfills His promises to His believing people, either immediately or ultimately.
Finally, Abraham obeyed God by faith when he did not know why God was so working (). Why would God want Abraham to sacrifice his son when it was the Lord who gave him that son? All of a future nation’s promises were wrapped up in Isaac. The tests of faith become more difficult as we walk with God, yet the rewards are more wonderful! And we must not ignore the obedient faith of Isaac.
In Abraham, Isaac, Jacob, and Joseph, we have four generations of faith. These men sometimes failed, but basically they were men of faith. They were not perfect, but they were devoted to God and trusted His Word. Isaac passed the promises and the blessings along to Jacob (Gen. 27), and Jacob shared them with his twelve sons (Gen. 48–49). Jacob was a pilgrim, for even as he was dying he leaned on his pilgrim staff.
The faith of Joseph was certainly remarkable. After the way his family treated him, you would think he would have abandoned his faith; but instead, it grew stronger. Even the ungodly influence of Egypt did not weaken his trust in God. Joseph did not use his family, his job, or his circumstances as an excuse for unbelief. Joseph knew what he believed—that God would one day deliver his people from Egypt (). Joseph also knew where he belonged—in Canaan, not in Egypt; so he made them promise to carry his remains out of Egypt at the Exodus. They did! (see and )
We have to admire the faith of the patriarchs. They did not have a complete Bible, and yet their faith was strong. They handed God’s promises down from one generation to another. In spite of their failures and testings, these men and women believed God and He bore witness to their faith. How much more faith you and I should have!
Moses—faith warring (vv. ). Moses was fortunate to have believing parents. For them to hide their baby son from the authorities was certainly an act of faith. The account is given in . Moses’ parents were named Amram and Jochebed (). Though godly parents cannot pass on their faith as they do family traits, they can certainly create an atmosphere of faith at home and be examples to their children. A home should be the first school of faith for a child.
Three great themes relating to faith are seen in the life of Moses. First, the refusal of faith (). As the adopted son of the Egyptian princess, Moses could have led an easy life in the palace. But his faith moved him to refuse that kind of life. He chose to identify with God’s suffering people. True faith causes a believer to hold the right values and make the right decisions. The phrase “pleasures of sin” does not refer only to lust and other gross sins. The phrase describes a way of life that we today would call “successful”—position, prestige, power, wealth, and freedom from problems.
Moses’ refusal of faith led to the reproach of faith (). The mayor of a large American city moved into a dangerous and decayed housing project to demonstrate the problems and needs of the minorities. But she also kept her fashionable apartment and eventually moved out of the slum. We commend her for her courage but we have to admire Moses even more. He left the palace and never went back to the old life! He identified with the Jewish slaves! Men and women of faith often have to bear reproach and suffering. The Apostles suffered for their faith. Believers today behind the Iron Curtain know what it is to bear reproach. If reproach is an evidence of true faith, we wonder how much true faith there is in our own country today!
Finally, there is the reward of faith (). God always rewards true faith—if not immediately, at least ultimately. Over against “the treasures in Egypt” Moses saw the “recompense of the reward.” As Dr. Vance Havner said, “Moses chose the imperishable, saw the invisible, and did the impossible.” Moses’ faith enabled him to face Pharaoh unafraid, and to trust God to deal with the enemy. The endurance of Moses was not a natural gift, for by nature Moses was hesitant and retiring. This endurance and courage came as the reward of his faith.
The faith of Moses was rewarded with deliverance for him and his people. (See Ex. 11–13 for the exciting Passover account.) Faith brings us out (), takes us through (), and brings us in (). When we trust God, we get what God can do; but when we trust ourselves, we get only what weak people can do. The experience of Moses is proof that true biblical faith means obeying God in spite of circumstances and in spite of consequences.
If you and I had been writing this chapter, the next section would be Faith Wandering—but there is no mention of Israel’s failure and forty years of wasted time. Why? Because that was an experience of unbelief, not faith! The writer did use this experience in Hebrews 3 and 4 as an illustration of doubting the Word. But nowhere in Hebrews 11 will you find a record of any failure because of unbelief. Faith records only the victories.
Joshua and Rahab—faith winning (vv. ). The account of the conquest of Jericho is found in Joshua 2–6. Joshua was Moses’ successor as leader of Israel, and he succeeded because he trusted the same God that Moses had trusted. God changes His workmen but He does not change His principles of operation. He blesses faith and He judges unbelief.
From a human point of view, Jericho was an impossible city to conquer. However, Joshua’s first act of faith was not the defeat of the city, but the crossing of the Jordan River. By faith, the nation crossed the river just as the previous generation had crossed the Red Sea. This was a witness and a warning to the Canaanite nations that Israel was marching forward by the power of God.
Rahab was a harlot, an unlikely person to put faith in the true God of Israel! She was saved by grace, because the other inhabitants of the city were marked out for death. God in His mercy and grace permitted Rahab to live. But she was saved by faith. What she knew about God is recorded in . She knew that Jehovah had delivered Israel from Egypt and that He had opened the Red Sea. But that was forty years before! She also knew God had defeated the other nations during Israel’s wilderness wanderings. “For the Lord your God, He is God in heaven above, and in earth beneath” (). That was her testimony of faith, and God honored it.
She was saved unto good works. True faith must always show itself in good works (). She protected the spies, put the cord in the window as directed (), apparently won her family to the true faith (; ), and in every way obeyed the Lord. Not only was Rahab delivered from judgment, but she became a part of the nation of Israel. She married Salmon and gave birth to Boaz who was an ancestor of King David (). Imagine a pagan harlot becoming a part of the ancestry of Jesus Christ! That is what faith can do!
Rahab is certainly a rebuke to unsaved people who give excuses for not trusting Christ. “I don’t know very much about the Bible” is an excuse I often hear. Rahab knew very little spiritual truth, but she acted on what she did know. “I am too bad to be saved!” is another excuse. But Rahab was a condemned heathen harlot! Another excuse is, “What will my family think?” Rahab’s first concern was saving her family, not opposing them. She stands as one of the great women of faith in the Bible.
Various heroes of faith (vv. ). Faith can operate in the life of any person who will dare to listen to God’s Word and surrender to God’s will. What a variety of personalities we have here! Gideon was a frightened farmer whose faith did not grow strong right away (Judg. 6:11–7:25). Barak won a resounding victory over Sisera, but he needed Deborah the prophetess as his helper to assure him (see Judg. 4:1–5:31). Both Gideon and Barak are encouragements to us who falter in our faith.
The story of Samson is familiar (Judg. 13–16). We would not call Samson a godly man, for he yielded to his fleshly appetites. He was a Nazarite, which meant he was dedicated to God and was never to cut his hair or partake of the fruit of the vine. (A Nazarite should not be confused with a Nazarene, a resident of Nazareth.) Samson did trust God to help and deliver him and, in the end, Samson was willing to give his life to defeat the enemy. However, we must not conclude that believers today can expect to lead double lives and still enjoy God’s blessing.
Jephthah’s story is fascinating (Judg. 11:1–12:7). It is unlikely that he sacrificed his only daughter as a burnt offering, for this was forbidden in Israel. Probably he dedicated her to the Lord on the basis of the “law of vows” (Lev. 27), dedicating her to perpetual virginity ().
It is not possible for us to examine each example of faith, and even the writer of Hebrews stopped citing names after he mentioned David and Samuel, who were certainly great men of faith. There are examples in the Old Testament of men and women who won the victories referred to in . David certainly subdued kingdoms and wrought righteousness. Daniel’s faith “stopped the mouths of lions” (Dan. 6), and the three Hebrew children overcame the power of the fiery furnace (). The women of faith mentioned in have their stories given in and .
The transition in is important: not all men and women of faith experienced miraculous deliverance. Some were tortured and died! The word translated “others” in means “others of a different kind.” These “others” had faith, but God did not see fit to deal with them in the same way he dealt with Moses, Gideon, and David.
While making a hospital visit, I found a patient lying in bed weeping. “What’s the matter?” I asked. Her reply was to hand me a book that she had that day received in the mail. It was on “divine healing” and “the power of faith.” Some anonymous person had written on the flyleaf, “Read this book—it will give you faith to be healed.” The patient happened to be a dedicated Christian who trusted God even in the midst of suffering. But her anonymous correspondent thought that all people with faith should be delivered miraculously.
I have personally experienced God’s miracle touch on my body when others were sure I would die. I know that God can heal. But I also know that God does not have to heal in order to prove that I have faith. The writer of Hebrews () records the fact that many unknown men and women of faith were not delivered from difficult circumstances; yet God honored their faith. In fact, it takes more faith to endure than it does to escape. Like the three Hebrew children, we should trust God and obey Him even if He does not deliver us ().
Man’s estimate of these heroes of faith was a low one; so men persecuted them, arrested them, tortured them, and in some cases, killed them. But God’s estimate is entirely different. He said that the world was not worthy of these people! The Apostle Paul is a good illustration of this truth. Festus said that Paul was out of his mind (). The Jews said Paul was not fit to live (). Paul himself said he was treated like “the filth of the world … the offscouring of all things” (). Yet Paul was God’s chosen vessel, probably the greatest Christian who ever lived!
Faith enables us to turn from the approval of the world and seek only the approval of God. If God is glorified by delivering His people, He will do it. If He sees fit to be glorified by not delivering His people, then He will do that. But we must never conclude that the absence of deliverance means a lack of faith on the part of God’s children.
Faith looks to the future, for that is where the greatest rewards are found. The people named in this chapter (and those unnamed) did not receive “the promises” (what was promised, ) but they had God’s witness to their faith that one day they would be rewarded. God’s purpose involves Old Testament saints as well as New Testament saints! One day all of us shall share that heavenly city that true saints look for by faith.
We today should give thanks for these saints of old, for they were faithful during difficult times, and yet we are the ones who have received the “better blessing.” They saw some of these blessings afar off (see ), but we enjoy them today through Jesus Christ. If the saints of old had not trusted God and obeyed His will, Israel would have perished and the Messiah would not have been born.
“Without faith it is impossible to please God” (). But this kind of faith grows as we listen to His Word () and fellowship in worship and prayer. Faith is possible to all kinds of believers in all kinds of situations. It is not a luxury for a few “elite saints.” It is a necessity for all of God’s people.
Lord, increase our faith!
Hebrews 12
If the Apostle Paul were alive today, he would probably read the sports pages of the newspaper and follow the progress of various teams and athletes. Why? Because several athletic references in his letters indicate his interest in sports. Of course, both the Greeks and the Romans were keenly interested in athletic contests, not only for their physical well-being, but also for the honor of their towns and countries. It was a patriotic thing to be a good athlete and to bring glory to your country.
The writer of Hebrews combined these two themes of athletics and citizenship in this important twelfth chapter. The atmosphere is that of the footraces in the arena. We can see the runners laying aside their training weights and striving to run their races successfully. Some get weary and faint, while others endure to the end and win the prize. First the writer pictures the race (), and then emphasizes citizenship in the heavenly city (). In the minds of his readers, these two themes would go together; for no one could take part in the official games unless he was a citizen of the nation.
The one theme that runs through this chapter is endurance ( [“patience”], , ; also see , [“patience”]). The Jewish believers who received this letter were getting weary and wanted to give up; but the writer encouraged them to keep moving forward in their Christian lives, like runners on a track (see ). He pointed out three divine resources that encourage a Christian to keep going when the situation is difficult.
The Example of the Son of God ()
When I was in junior high school, I had a coach who felt it his duty to make an athlete out of me. Everybody in my class could have told him he was wasting his time, because I was the worst athlete in the class—perhaps in the school! I entered a city-wide school competition, running the low hurdles. I knocked down six hurdles, fractured my left ankle, and immediately abandoned my sports career. (Shortly after, the coach enlisted in the army. I may have driven him to it.)
Coach Walker used several techniques to get me to do my best. “Other students have done it, and so can you!” was one of his encouragements. “Just think of what it will do for you physically!” was another. “Now, watch the other kids—see how they do it!” was a third. As I reflect on this experience, I am amazed to discover that these same three approaches are used in this paragraph, to encourage us in the Christian race.
Look around at the winners! (v. ) The “great … cloud [assembly, mass] of witnesses” was introduced to us in Hebrews 11. They are the heroes of the faith. It is not suggested here that these men and women now in heaven are watching us as we run the race, like people seated in a stadium. The word “witnesses” does not mean “spectators.” Our English word “martyr” comes directly from the Greek word translated “witness.” These people are not witnessing what we are doing; rather, they are bearing witness to us that God can see us through. God bore witness to them (, , ) and they are bearing witness now to us.
“I rarely read the Old Testament, except for Psalms and Proverbs,” a believer once told me.
“Then you are missing a great deal of spiritual help,” I replied. I asked him to open to and read the verse aloud.
“For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the Scriptures might have hope.”
I then explained that “patience” means “endurance,” and that “comfort” means “encouragement.” One of the best ways to develop endurance and encouragement is to get to know the godly men and women of the Old Testament who ran the race and won. If you are having problems with your family, read about Joseph. If you think your job is too big for you, study the life of Moses. If you are tempted to retaliate, see how David handled this problem.
Look at yourself! (v. ) Athletes used to wear training weights to help them prepare for the events. No athlete would actually participate wearing the weights because they would slow him down. (The modern analogy is a baseball player who swings a bat with a heavy metal collar on it before he steps to the plate.) Too much weight would tax one’s endurance.
What are the “weights” that we should remove so that we might win the race? Everything that hinders our progress. They might even be “good things” in the eyes of others. A winning athlete does not choose between the good and the bad; he chooses between the better and the best.
We should also get rid of “the sin that so easily entangles” (, NIV). While he does not name any specific sin, the writer was probably referring to the sin of unbelief. It was unbelief that kept Israel out of the Promised Land, and it is unbelief that hinders us from entering into our spiritual inheritance in Christ. The phrase “by faith” (or “through faith”) is used twenty-one times in Hebrews 11, indicating that it is faith in Christ that enables us to endure.
Look at Jesus Christ! (vv. ) He is “the author [originator] and finisher of our faith.” It was in “looking to Him” that we were saved, for to look means “to trust.” When the dying Jews looked to the uplifted serpent, they were healed; and this is an illustration of our salvation through faith in Christ (; ). “Looking unto Jesus” describes an attitude of faith and not just a single act.
When our Lord was here on earth, He lived by faith. The mystery of His divine and human natures is too profound for us to understand fully, but we do know that He had to trust His Father in heaven as He lived day by day. The writer of Hebrews quoted our Lord saying, “I will put My trust in Him” (). (The quotation is from .) The fact that Jesus prayed is evidence that He lived by faith.
Our Lord endured far more than did any of the heroes of faith named in Hebrews 11, and therefore He is a perfect example for us to follow. He endured the cross! This involved shame, suffering, the “contradiction [opposition]” of sinners, and even temporary rejection by the Father. On the cross He suffered for all the sins of all the world! Yet He endured and finished the work the Father gave Him to do (). Though the readers of Hebrews had suffered persecution, they had not yet “resisted unto blood” (). None of them was yet a martyr. But in Jesus’ battle against sin, He shed His own blood.
What was it that enabled our Lord to endure the cross? Please keep in mind that, during His ministry on earth, our Lord did not use His divine powers for His own personal needs. Satan tempted Him to do this (), but Jesus refused. It was our Lord’s faith that enabled Him to endure. He kept the eye of faith on “the joy that was set before Him.” From , He knew that He would come out of the tomb alive. (Peter referred to this messianic psalm in his sermon at Pentecost, .) In that psalm () David speaks about “fullness of joy” in the presence of the Father. Also, from , , Jesus knew that He would be exalted to heaven in glory. (Peter also quoted this psalm—.) So “the joy that was set before Him” would include Jesus’ completing the Father’s will, His resurrection and exaltation, and His joy in presenting believers to the Father in glory ().
Throughout this epistle, the writer emphasized the importance of the future hope. His readers were prone to look back and want to go back, but he encouraged them to follow Christ’s example and look ahead by faith. The heroes of faith named in the previous chapter lived for the future, and this enabled them to endure (, , ). Like Peter, when we get our eyes of faith off the Saviour, we start to sink ().
Since Christ is the “author and finisher of our faith,” trusting Him releases His power in our lives. I could try to follow the example of some great athlete for years and still be a failure. But if, in my younger days, that athlete could have entered into my life and shared his know-how and ability with me, that would have made me a winner. Christ is both the exemplar and the enabler! As we see Him in the Word and yield to His Spirit, He increases our faith and enables us to run the race.
The Assurance of the Love of God ()
The key word in this section is chastening. It is a Greek word that means “child training, instruction, discipline.” A Greek boy was expected to “work out” in the gymnasium until he reached his maturity. It was a part of his preparation for adult life. The writer viewed the trials of the Christian life as spiritual discipline that could help a believer mature. Instead of trying to escape the difficulties of life, we should rather be “exercised” by them so that we might grow ().
When we are suffering, it is easy to think that God does not love us. So the writer gave three proofs that chastening comes from the Father’s heart of love.
The Scriptures (vv. ). The quotation is from , a statement that his readers had known but had forgotten. (This is one of the sad consequences of getting “dull” toward the Word; see .) This quotation () is an “exhortation,” which literally means “encouragement.” Because they forgot the Word, they lost their encouragement and were ready to give up!
The key words in this quotation are “son,” “children,” and “sons.” These words are used six times in . They refer to adult sons and not little children. (The word “children” in should be “sons.”) A parent who would repeatedly chasten an infant child would be considered a monster. God deals with us as adult sons because we have been adopted and given an adult standing in His family (see ; ). The fact that the Father chastens us is proof that we are maturing, and it is the means by which we can mature even more.
Chastening is the evidence of the Father’s love. Satan wants us to believe that the difficulties of life are proof that God does not love us, but just the opposite is true. Sometimes God’s chastening is seen in His rebukes from the Word or from circumstances. At other times He shows His love by punishing (“the Lord … scourgeth”) us with some physical suffering. Whatever the experience, we can be sure that His chastening hand is controlled by His loving heart. The Father does not want us to be pampered babies; He wants us to become mature adult sons and daughters who can be trusted with the responsibilities of life.
Personal experience (vv. ). All of us had a father and, if this father was faithful, he had to discipline us. If a child is left to himself, he grows up to become a selfish tyrant. The point the writer made () is that a father chastens only his own sons, and this is proof that they are his children. We may feel like spanking the neighbors’ children (and our neighbors may feel like spanking ours), but we cannot do it. God’s chastening is proof that we are indeed His children!
I have met in my ministry people who professed to be saved, but for some reason they never experienced any chastening. If they disobeyed, they seemed to get away with it. If I resisted God’s will and did not experience His loving chastening, I would be afraid that I was not saved! All true children of God receive His chastening. All others who claim to be saved, but who escape chastening, are nothing but counterfeits—illegitimate children.
Why do good earthly fathers correct their kids? So that their offspring might show them reverence (respect) and obey what they command. This is why the Heavenly Father corrects us: He wants us to reverence Him and obey His will. A child who does not learn subjection to authority will never become a useful, mature adult. Any of God’s children who rebel against His authority are in danger of death! “Shall we not much rather be in subjection unto the Father of spirits, and live?” () The suggestion is that, if we do not submit, we might not live. “There is a sin unto death” ().
We can see now how this twelfth chapter relates to the five exhortations in Hebrews. As a Christian drifts from the Word and backslides, the Father chastens him to bring him back to the place of submission and obedience. (If God does not chasten, that person is not truly born again.) If a believer persists in resisting God’s will, God may permit his life to be taken. Rather than allow His child to ruin his life further, and disgrace the Father’s name, God might permit him to die. God killed thousands of rebellious Jews in the wilderness (). Why should He spare us? Certainly this kind of chastening is not His usual approach, but it is possible; and we had better show Him reverence and fear. He chastens us for our profit so that we might share His holy character.
The blessed results (vv. ). No chastening at the time is pleasant either to the father or to his son, but the benefits are profitable. I am sure that few children believe it when their parents say, “This hurts me more than it hurts you.” But it is true just the same. The Father does not enjoy having to discipline His children, but the benefits afterward make the chastening an evidence of His love.
What are some of the benefits? For one thing, there is “the peaceable fruit of righteousness.” Instead of continuing to sin, the child strives to do what is right. There is also peace instead of war—“the peaceable fruit of righteousness.” The rebellion has ceased and the child is in a loving fellowship with the Father. Chastening also encourages a child to exercise in spiritual matters—the Word of God, prayer, meditation, witnessing, etc. All of this leads to a new joy. Paul describes it: “righteousness and peace and joy in the Holy Spirit” ().
Of course, the important thing is how God’s child responds to chastening. He can despise it or faint under it (), both of which are wrong. He should show reverence to the Father by submitting to His will (), using the experience to exercise himself spiritually (; ). sound like a coach’s orders to his team! Lift up your hands! Strengthen those knees! () Get those lazy feet on the track! () On your mark, get set, GO!
The example of God’s Son, and the assurance of God’s love, certainly should encourage us to endure in the difficult Christian race. But there is a third resource.
The Enablement of God’s Grace ()
As we run the Christian race, what is our goal? The writer explained the goal in : Peace with all men, and holiness before the Lord. (Remember “the peaceable fruit of righteousness,” .) These two goals remind us of our Lord’s high priestly ministry—King of peace and King of righteousness (). It requires diligence to run the race successfully lest we “fail of the grace of God” (). God’s grace does not fail, but we can fail to take advantage of His grace. At the end of the chapter, there is another emphasis on grace ().
In this section, the writer encouraged his readers to depend on the grace of God by urging them to look by faith in three directions.
Look back—the bad example of Esau (vv. ). Esau certainly failed to act on God’s grace. The account is given in ; . Esau was “a profane person,” which means “a common person, one who lives for the world and not God.” (Our English word literally means “outside the temple,” or not belonging to God.) Esau despised his birthright and sold it to Jacob, and he missed the blessing because it was given to Jacob. (It was supposed to go to Jacob anyway, but it was wrong for Jacob to use trickery to get it. See .) Afterward, Esau tried to get Isaac to change his mind, but it was too late. Even Esau’s tears availed nothing.
What sins will rob us of the enabling of God’s grace? These verses tell us: lack of spiritual diligence, bitterness against others (see ), sexual immorality, and living for the world and the flesh. Some people have the idea that a “profane person” is blasphemous and filthy; but Esau was a congenial fellow, a good hunter, and a man who loved his father. He would have made a fine neighbor—but he was not interested in the things of God.
God’s grace does not fail, but we can fail to depend on God’s grace. Esau is a warning to us not to live for lesser things.
Look up—the glory of the heavenly city (vv. ). The writer of Hebrews contrasts Mt. Sinai and the giving of the Law with the heavenly Mt. Zion and the blessings of grace in the church (see ; ; ). He describes the solemnity and even the terror that were involved in the giving of the Law (). The people were afraid to hear God’s voice, and even Moses feared and trembled! God set boundaries around the mount, and even if an animal trespassed, it was slain with a spear (“dart”). Of course, God had to impress on His people the seriousness of His Law, just as we must with our own children. This was the infancy of the nation, and children can understand reward and punishment.
What a relief it is to move from Mt. Sinai to Mt. Zion! Mt. Sinai represents the Old Covenant of Law, and Mt. Zion represents the New Covenant of grace in Jesus Christ (see ). The heavenly city is God’s Mt. Zion (see Pss. 2; , ). This is the city that the patriarchs were looking for by faith (, ). The earthly Jerusalem was about to be destroyed by the Romans, but the heavenly Jerusalem would endure forever.
He described the “citizens” that make up the population of this city. Innumerable angels are there. The church is there, for believers have their citizenship in heaven () and their names are written in heaven (). “Firstborn” is a title of dignity and rank. Esau was actually Isaac’s firstborn, but he rejected his privileges and lost his blessing and birthright.
God is there, of course, and so are the Old Testament saints (“spirits of just men made perfect”). Jesus Christ the Mediator is there, the One who shed His blood for us. We learned that Abel is still speaking (); and here we discover that Christ’s blood speaks “better things than that of Abel” (). Abel’s blood spoke from the earth and cried for justice (), while Christ’s blood speaks from heaven and announces mercy for sinners. Abel’s blood made Cain feel guilty (and rightly so) and drove him away in despair (); but Christ’s blood frees us from guilt and has opened the way into the presence of God. Were it not for the blood of the New Covenant, we could not enter this heavenly city!
“Why is there so little preaching and teaching about heaven?” a friend asked me. And then he gave his own answer, which is probably correct. “I guess we have it so good on earth, we just don’t think about heaven.”
When the days are difficult and we are having a hard time enduring, that is when we should look up and contemplate the glories of heaven. Moses “endured, as seeing Him who is invisible” (). The patriarchs endured as they looked ahead to the city God was preparing for them. One way to lay hold of God’s grace is to look ahead by faith to the wonderful future He has prepared for us.
Look ahead—the unshakable kingdom (vv. ). God is speaking to us today through His Word and His providential workings in the world. We had better listen! If God shook things at Sinai and those who refused to hear were judged, how much more responsible are we today who have experienced the blessings of the New Covenant! God today is shaking things. (Have you read the newspapers lately?) He wants to tear down the “scaffolding” and reveal the unshakable realities that are eternal. Alas, too many people (including Christians) are building their lives on things that can shake.
The “shaking” quotation is from and refers to that time when the Lord shall return and fill His house with glory. As events draw nearer to that time, we shall see more shaking in this world. But a Christian can be confident, for he shall receive an unshakable kingdom. In fact, he is a part of God’s kingdom today.
What shall we do as we live in a shaking world? Listen to God speak and obey Him. Receive grace day by day to serve Him “with reverence and godly fear.” Do not be distracted or frightened by the tremendous changes going on around you. Keep running the race with endurance. Keep looking to Jesus Christ. Remember that your Father loves you. And draw on God’s enabling grace.
While others are being frightened, you can be confident!
Hebrews 13
As you read this last chapter in Hebrews, you get the impression that the writer had a great deal of miscellaneous matter to discuss and saved it till the end. In Hebrews 12, we were rejoicing on Mt. Zion; and now we are discussing such everyday topics as hospitality, marriage, church officers, and who was the last one to be released from jail.
But in the Bible, there is no division between doctrine and duty, revelation and responsibility. The two always go together. The emphasis in this last section of the book is on living by faith. The writer presented the great examples of faith in Hebrews 11, and the encouragements to faith in Hebrews 12. In Hebrews 13, he presented the evidences of faith that should appear in our lives if we are really walking by faith and not by sight. There are four such evidences.
Enjoying Spiritual Fellowship ()
The basis for this fellowship is brotherly love. As Christians, these Hebrew people no doubt had been rejected by their friends and families. But the deepest kind of fellowship is not based on race or family relationship; it is based on the spiritual life we have in Christ. A church fellowship based on anything other than love for Christ and for one another simply will not last. For other references to “brotherly love” see ; ; ; and .
Where there is true Christian love, there will also be hospitality (). This was an important ministry in the early church because persecution drove many believers away from their homes. Also, there were traveling ministers who needed places to stay (). Many poor saints could not afford to stay in an inn; and since the churches met in homes (), it was natural for a visitor to just stay with his host. Pastors are supposed to be lovers of hospitality (); but all saints should be “given to hospitality” ().
Moses (Gen. 18) gives the story of Abraham showing generous hospitality to Jesus Christ and two of His angels. Abraham did not know who they were when he welcomed them; it was only later that he discovered the identities of his illustrious guests. You and I may not entertain angels in a literal sense (though it is possible); but any stranger could turn out to be a messenger of blessing to us. (The word “angel” simply means “messenger.”) Often we have had guests in our home who have turned out to be messengers of God’s blessings.
Love also expresses itself in concern (). It was not unusual for Christians to be arrested and imprisoned for their faith. To identify with these prisoners might be dangerous; yet Christ’s love demanded a ministry to them. To minister to a Christian prisoner in the name of Christ is to minister to Christ Himself (, ). In our free country we are not arrested for our religious beliefs; but in other parts of the world, believers suffer for their faith. How we need to pray for them and share with them as the Lord enables us!
The home is the first place where Christian love should be practiced (). A Christian home begins with a Christian marriage in the will of God. This means loyalty and purity. Sex outside of marriage is sinful and destructive. Sex within the protective bonds of marriage can be enriching and glorifying to God. Fornication is committed by unmarried persons and adultery by married persons. (However, in the New Testament, the term “fornication” can refer to many kinds of sexual sins. See and .)
How does God judge fornicators and adulterers? Sometimes they are judged in their own bodies (). Certainly they will be judged at the final judgment (; ). Believers who commit these sins certainly may be forgiven, but they will lose rewards in heaven (). David was forgiven, but he suffered the consequences of his adultery for years to come; and he suffered in the hardest way: through his own children.
In these days, when sexual sins are paraded as entertainment in movies and on television, the church needs to take a stand for the purity of the marriage bond. A dedicated Christian home is the nearest thing to heaven on earth, and it starts with a Christian marriage.
If we love God and others as we should, then we will have a right relationship to material things (). Times of suffering can either be times of selfishness or times of service. It is not easy to take “joyfully the spoiling of your goods” (). But with the economic and ecological problems in our world today, comfortable Christians may soon find themselves doing without some luxuries that they now consider necessities.
A Christian couple was ministering to believers in Eastern Europe, behind the Iron Curtain. The couple had brought in Christian literature, blankets, and other necessary items. At the church gathering, the couple assured the believers that Christians in America were praying for believers in Eastern Europe.
“We are happy for that,” one believer replied, “but we feel that Christians in America need more prayer than we do, We here in Eastern Europe are suffering, but you in America are very comfortable; and it is always harder to be a good Christian when you are comfortable.”
The word covetousness literally means “love of money”; but it can be applied to a love for more of anything. Someone asked millionaire Bernard Baruch, “How much money does it take for a rich man to be satisfied?” Baruch replied, “Just a million more than he has.” Covetousness is the desire for more, whether we need it or not.
Contentment cannot come from material things, for they can never satisfy the heart. Only God can do that. “Watch out! Be on your guard against all kinds of greed; a man’s life does not consist in the abundance of his possessions” (, NIV). When we have God, we have all that we need. The material things of life can decay or be stolen, but God will never leave us or forsake us. This promise was made to Joshua when he succeeded Moses (; , ); and it is fulfilled to us in Jesus Christ (; ).
The affirmation of faith in comes from . This is a messianic psalm and is fulfilled in Jesus Christ, so we may claim this promise for ourselves. It was a source of great peace to the early Christians to know that they were safe from the fear of man, for no man could do anything to them apart from God’s will. Men might take their goods, but God would meet their needs.
A woman said to evangelist D.L. Moody, “I have found a promise that helps me when I am afraid. It is —‘What time I am afraid, I will trust in Thee.’ ”
Mr. Moody replied, “I have a better promise than that! —‘I will trust and not be afraid.’ ”
Both promises are true and each has its own application. The important thing is that we know Jesus Christ as our Lord and Helper, and that we not put our trust in material things. Contented Christians are people with priorities, and material things are not high on their priority lists.
Submitting to Spiritual Leadership (, , )
Three times the writer used the designation, “Them that have the rule over you.” The phrase refers to the spiritual leaders of the local assemblies. The church is an organism, but it is also an organization. If an organism is not organized, it will die! Wherever Paul went, he founded local churches and ordained qualified believers to lead them (; ). “Saints … bishops [elders], and deacons” () summarize the membership and leadership of the New Testament churches.
Each Christian has three responsibilities toward the spiritual leaders in his local church.
Remember them (vv. ). The word “remember” may suggest that these leaders were dead, perhaps martyred, and should not be forgotten. How easy it is to forget the courageous Christians of the past whose labors and sacrifices make it possible for us to minister today. But while we do not worship people or give them the glory, it is certainly right to honor them for their faithful work ().
These leaders probably had led the readers to Christ because the leaders had spoken the Word to them. When you recall that few Christians then had copies of the Scriptures, you can see the importance of this personal ministry of the Word. Today, we can read the Bible for ourselves, listen to radio or television sermons, and even listen to cassettes. We are in danger of taking the Word for granted.
The believers could no longer hear their departed leaders speak, but they could imitate their faith and consider its outcome, or “end.” This could refer to their deaths, suggesting that some of them were martyred. However, I believe that “the outcome of their way of life” (, NASB) is given in —“Jesus Christ, the same yesterday, and today, and forever.” Their lives pointed to Christ! Church leaders may come and go, but Jesus Christ remains the same; and it is Christ who is the center of our faith.
After I had announced my resignation from a church I had been pastoring for several years, one of the members said to me, “I don’t see how I’m going to make it without you! I depend so much on you for my spiritual help!”
My reply shocked him. “Then the sooner I leave, the sooner you can start depending on the Lord. Never build your life on any servant of God. Build your life on Jesus Christ. He never changes.”
Of course, there is always the danger of being “carried about with divers [various] and strange doctrines” (). The purpose of spiritual ministry is to establish God’s people in grace, so they will not be blown around by dangerous doctrines (). Some recipients of the Letter to the Hebrews were considering going back to Jewish laws that governed foods. The writer warned them that these dietary regulations would not profit them spiritually because they never profited the Jews spiritually! The dietary laws impressed people as being spiritual, but they were only shadows of the reality that we have in Christ (read carefully).
When local churches change pastors, there is a tendency also to change doctrines or doctrinal emphases. We must be careful not to go beyond the Word of God. We must also be careful not to change the spiritual foundation of the church. It is unfortunate that there is not more doctrinal preaching today because Bible doctrine is the source of strength and growth in the church.
Obey them (v. ). When a servant of God is in the will of God, teaching the Word of God, the people of God should submit and obey. This does not mean that pastors should be dictators. “Neither [be] lords over God’s heritage” (). Some church members have a flippant attitude toward pastoral authority, and this is dangerous. One day every pastor will have to give an account of his ministry to the Lord, and he wants to be able to do it with joy. A disobedient Christian will find on that day that the results of disobedience are unprofitable, not for the pastor, but for himself.
Quite frankly, it is much easier to “win souls” than it is to “watch for souls” (see ). The larger a church grows, the more difficult it becomes to care for the sheep. Sad to say, there are some ministers whose only work is to preach and “run the program”; they have no desire to minister to the souls placed in their care. Some are even “hirelings” who work only for money, and who run away when danger is near (). However, when a shepherd is faithful to watch for souls, it is important that the sheep obey him.
Greet them (v. ). The Jews used to greet each other with “Shalom—peace!” The Greeks often greeted one another with “Grace!” Paul combined these two and greeted the saints with, “Grace and peace be unto you!” (; ; and all his epistles except 1 and 2 Timothy and Titus. When Paul wrote to pastors, he greeted them with, “Grace, mercy, and peace.” I wonder why?)
Of course, the writer of the Hebrew epistle was sending his personal greetings to the leaders of the church; but this is a good example for all of us to follow. Every Christian should be on speaking terms with his pastor. Never allow any “root of bitterness” to grow up in your heart () because it will only poison you and hurt the whole church.
While it is true that each member of a local body has an important ministry to perform, it is also true that God has ordained spiritual leaders in the church. I have been privileged to preach in many churches in America, and I have noticed that where the people permit the pastors (elders) to lead, there is usually blessing and growth. I am not talking about highhanded, egotistical dictatorship, but true spiritual leadership. This is God’s pattern for the church.
Sharing in Spiritual Worship (, )
While it is true that a New Covenant Christian is not involved in the ceremonies and furnishings of an earthly tabernacle or temple, it is not true that he is deprived of the blessings that they typify. A Jew under the Old Covenant could point to the temple, but a Christian has a heavenly sanctuary that can never be destroyed. The Jews were proud of the city of Jerusalem; but a Christian has an eternal city, the New Jerusalem. For each of an Old Testament believer’s temporary earthly items, a New Covenant believer has a heavenly and eternal counterpart.
“We have an altar” () does not suggest a material altar on earth, for that would contradict the whole message of the epistle. In the Old Testament sanctuary, the brazen altar was the place for offering blood sacrifices, and the golden altar before the veil was the place for burning incense, a picture of prayer ascending to God (). A New Covenant Christian’s altar is Jesus Christ; for it is through Him that we offer our “spiritual sacrifices” to God (; ). We may set aside places in our church buildings and call them altars; but they are really not altars in the biblical sense. Why? Because Christ’s sacrifice has already been made, once and for all; and the gifts that we bring to God are acceptable, not because of any earthly altar, but because of a heavenly altar, Jesus Christ.
The emphasis in this section is on separation from dead religion and identification with the Lord Jesus Christ in His reproach. The image comes from the Day of Atonement. The sin offering was taken outside the camp and burned completely (). Jesus Christ, our perfect sin offering, suffered and died “outside the gate” of Jerusalem. All true Christians must go out to Him, spiritually speaking, to the place of reproach and rejection. “Why stay in Jerusalem when it is not your city?” asked the writer. “Why identify with the Old Covenant Law when it has been done away with in Christ?”
The readers of this epistle were looking for a way to continue as Christians while escaping the persecution that would come from unbelieving Jews. “It cannot be done,” the writer stated in so many words. “Jerusalem is doomed. Get out of the Jewish religious system and identify with the Saviour who died for you.” There can be no room for compromise.
The writer named two of the “spiritual sacrifices” that we offer as Christians (). Note that the word “spiritual” is not in contrast to “material,” because material gifts can be accepted as spiritual sacrifices (see ). The word “spiritual” means “spiritual in character, to be used by the Spirit for spiritual purposes.” A believer’s body, presented to God, is a spiritual sacrifice ().
The first spiritual sacrifice is continual praise to God (). The words of praise from our lips, coming from our hearts, is like beautiful fruit laid on the altar. How easy it is for suffering saints to complain, but how important it is for them to give thanks to God.
The second spiritual sacrifice is good works of sharing (). This would certainly include the hospitality mentioned in , as well as the ministry to prisoners in . “Doing good” can cover a multitude of ministries: sharing food with the needy; transporting people to and from church or other places; sharing money; perhaps just being a helpful neighbor. I once had the privilege of seeing a man come to Christ because I helped him mow his lawn after his own mower broke.
Next the writer emphasizes the importance of prayer (). He was unable to visit the readers personally, but he did want their prayer help. It is possible that some of his enemies had lied about him, so he affirms his honesty and integrity. We do not know for certain who the writer was. Many think it was Paul. The reference to Timothy in would suggest Paul, as would also the “benediction of grace” in (see ). Some scholars have suggested that Peter referred to Paul’s authorship of Hebrews (); but that statement could also be applied to things Paul wrote in Romans. We do not know the name of the human writer of this book, nor is it important that we do.
Experiencing Spiritual Lordship ()
This benediction seems to gather together the major themes of Hebrews: peace, the resurrected Christ, the blood, the covenant, spiritual perfection (maturity), God’s work in the believer. As the Good Shepherd, Jesus Christ died for the sheep (). As the Great Shepherd, He lives for the sheep in heaven today, working on their behalf. As the Chief Shepherd, He will come for the sheep at His return (). Our Shepherd cares for His own in the past, present, and future. He is the same yesterday, today, and forever!
Our Great High Priest is also our Great Shepherd. When He was on earth, He worked for us when He completed the great work of redemption (). Now that He is in heaven, He is working in us to mature us in His will and bring us to a place of spiritual perfection. We will never reach that place until He returns (1 John 2:28–3:3); but while we are waiting, we are told to continue to grow.
The phrase “make you perfect” () is the translation of one Greek word, katartidzo. This is an unfamilar word to us, but it was familiar to the people who received this letter. The doctors knew it because it meant “to set a broken bone.” To fishermen it meant “to mend a broken net” (see ). To sailors it meant “to outfit a ship for a voyage.” To soldiers it meant “to equip an army for battle.”
Our Saviour in heaven wants to equip us for life on earth. Tenderly, He wants to set the “broken bones” in our lives so that we might walk straight and run our life-races successfully. He wants to repair the breaks in the nets so that we might catch fish and win souls. He wants to equip us for battle and outfit us so that we will not be battered in the storms of life. In brief, He wants to mature us so that He can work in us and through us that which pleases Him and accomplishes His will.
How does He equip us? By tracing this word katartidzo in the New Testament, we can discover the tools that God uses to mature and equip His children. He uses the Word of God () and prayer () in the fellowship of the local church (). He also uses individual believers to equip us and mend us (). Finally, He uses suffering to perfect His children (), and this relates to what we learned from Hebrews 12 about chastening.
What a difference it would make in our lives if we would turn into a personal prayer each day. “Lord, make me perfect in every good work to do Thy will. Work in me that which is well-pleasing in Thy sight. Do it through Jesus Christ and may He receive the glory.”
The basis for this marvelous work is “the blood of the everlasting covenant” (). This is the New Covenant that was discussed in Hebrews 8, a covenant based on the sacrifice discussed in Hebrews 10. Because this New Covenant was a part of God’s eternal plan of salvation, and because it guarantees everlasting life, it is called “the everlasting covenant.” But apart from the death of Jesus Christ, we can share in none of the blessings named in this profound benediction.
The “Amen” at the end of the benediction closed the body of the epistle. All that remained was for the writer to add a few words of greeting and personal information.
He had written a long letter, and in it he had dealt with some profound and difficult doctrines; so he encouraged his readers to “bear with [suffer]” this letter of encouragement. This seems like a long letter to us, but he felt it was just a “few words.” No doubt some members of the congregation responded negatively to this letter, while others received it and acted on it. Paul () tells us how we should respond to God’s Word. Read the verse carefully—and practice it.
What Timothy’s relationship to the group was, we do not know. He was a prominent minister in that day and most of the Christians would either know him or know about him. These personal touches remind us that God is interested in individuals and not just in groups of people.
“They of Italy salute you” () could mean that the writer was in Italy at the time, or that saints from Italy were with him and wanted to send their greetings.
These personal references at the end of the letter raise questions that we cannot answer now. But the total impact of Hebrews answers the important question, “How can I stand firm in a world that is shaking all around me?” The answer: know the superior Person, Jesus Christ; trust His superior priesthood; and live by the superior principle of faith. Build your life on the things of heaven that will never shake.
Be confident! Jesus Christ saves to the uttermost!