Like a good dark brew (of either coffee or beer), this portion of the book of Hebrews delivers the kind of “kick in the pants” that is always appreciated when the pressures and temptations of this life have got us feeling like compromise is the only option. If you are beginning to feel like the Christian life is too hard, or that the preservation of God’s people will (at times) require a little “letting off the gas”, now is the time to take a sip of the following dark-brewed truths:

1. Countless saints have run the Christian race w/faithful endurance until the end (1).

The overwhelming evidence (“so great cloud of witnesses”) proves we can do it (“run w/endurance the race”; Deu 30:11).

2. Jesus is the One Who establishes the standard/definition of faithful endurance expected of us (2-4).

We are to be continually “looking to Jesus” as the def.of faithfulness (which means no excuses until you are “shedding your blood”).

3. One of the biggest reasons we fail to faithfully endure is b/c we have the wrong perspective on trials (5-13).

Trials are incredibly vital to our Christian growth and salvation (We are “not sons” anymore if we continue to fail when they come).

4. Faithful endurance requires a church with the right focus.

What does God say the church should be most concerned w/? Where should she spend the majority of her time? What must be the essentials of her ministry? That is what is meant by “right focus”. And that is what the author of Hebrews reveals in this last section of verses (14-17). They represent God’s prescriptive focus for the church; those areas vital to faithful endurance in the Christian Faith; those areas (then) which must be the “majors” (versus the minors) in the pursuit, practice, preaching, promotion and prevention of the church, if her people are to (Verse 1), “run w/endurance the race set before” them. With that in mind (then) consider what the author reveals as the areas of focus:  4.1. The Pursuit Of Justice For All People (14a); 4.2. The Practice Of Careful Obedience To All Of God’s Laws (14b); 4.3. The Preaching Of The (G&M) Gospel (15); 4.4. The Promotion Of Sexual Purity (16a).

4.5. The Prevention Of Apostasy

(16b) “(See to it) that no one is…unholy like Esau, who sold his birthright for a single meal. For you know that afterwards, when he desired to inherit a blessing, he was rejected, for he found no chance to repent, though he sought it with tears.” = The author’s reference to Esau is in relation to two separate events. The first – the sale of Esau’s “birthright” to his brother Jacob for a bowl of stew, is recorded in (Gen 25:29-34). The second (i.e. the portion the author mentions as “afterwards”) takes place in (Gen 27:1-38) and refers to when Jacob tricked his father into believing that he was Esau (or the firstborn) and steals his inheritance. What however is important not to miss about these two events – at least as we find them recorded here, is the way the author connects them together. Notice again (from the verse), the latter is made the cause of the former. IOW: The reason (the author tells us) Esau “was rejected” and “found no chance to repent” was b/c of his previous “unholy” act of selling “his birthright for a single meal.” Though nothing in the original accounts ties them together in this way, this once more according to the author of Hebrews (under the inspiration of the Holy Spirit) is how we are to understand those two events. B/C Esau treated his birthright as such an “unholy thing” – as something no more valuable than the few minutes of pleasure he would receive in satisfying his hunger, (b/c of that), God saw to it that later, when it came time for Isaac to transfer the blessings associated w/that birthright (which was again, the blessing associated w/the firstborn male – they receive the king’s share of the family assets), Esau would (indeed) miss out. It would (instead) be given to the one that he had so frivolously sold it away to (i.e. his brother). An event Isaac (no doubt) knew nothing of – but God did, and saw to it that Esau reaped what he had sown. And as author of Hebrews states, that regardless of the incredible anguish or sorrow he felt and expressed the day it was all taken away[1]. Nothing (then) was coming back to Esau, no restoration or recuperation of what was lost, not even the opportunity to do so. Why? B/C as the author again states, “he was rejected, for he found no chance to repent”. These two phrases (btw) also function in a causative way (w/the latter being the reason of the former).  IOW: The reason Esau was “rejected” was b/c (or “for”) he “found no chance to repent”. According to the Bible, without repentance, there can be no forgiveness or even the thought of restoration (1Ki 8:44-49; Psa 7:11-13; Isa 1:27-28; Eze 18:30-32; Luk 3:8-9, 13:1-4). According (also) to Bible, repentance is a gift that God must grant (2Ti 2:26). Not (however) from the standpoint of ability (i.e. all people have the ability to repent, hence why we will all be held responsible for our actions), but rather acceptance. God must be willing to accept the repentance a person gives/demonstrates – otherwise it will not produce the end result of forgiveness or restoration. And such was the case w/Esau. God gave him “no chance” in this respect. As before, there was nothing Esau could do. What was done was done. There would be no acceptance of his repentance (though he did seek it and demonstrate it in complete emotional anguish). God had utterly “rejected” him. Going back (then) to the important connection the author makes between Esau’s former frivolity and its ensuing consequence, here is what we are meant to conclude: that there are certain crimes (or sin) from which there is no coming back, no chance to repent and make it right, no possibility of restoration. All inheritance that was at one time ours (by birth-right) is now gone w/no hope of ever getting it back. Not only are we no longer a part of the family, such expulsion is permanent. That is what the author of Hebrews is telling us through the example of Esau. Not in relation to physical loss (as was the case w/Esau), but spiritually. We can become spiritual Esau’s – those who are considered guilty of selling our spiritual birthright (in Christ). Those whose heavenly inheritance has been forfeited w/no chance of ever seeing it again. We can go from being God’s children (in a saving relationship w/Him), to the very opposite and even worse – not His children w/no salvation ever to be offered to us again. We (too) can be rejected and receive no chance to repent. And that regardless of whether we (also) attempt to seek it (or shed many tears). That (once more) is the author’s point and what (therefore) he expects to be the focus of a church that is attempting to keep their people on the path of faithful endurance. They wb a church who “sees to it” that “no one” goes down that path. They will (iow) commit as part of their focus, to hold people back from this perilous state known historically as “apostate” through teaching, pleading and warning them on a regular basis. To do that (however) requires:

4.5.1. A right understanding of what makes a person apostate.

The word apostasy comes from the Greek word (avpostasi,a) which means “abandonment of obedience”.  (And) the kind of rebellious abandonment it refers to, is in re: to God’s OT Law (Act 21:21). As such, any Christian who refuses to obey what God has said in His Word -including what is found in His OT Law (i.e. is unrepentant) – or (like the accusation against Paul), decides to believe that such laws no longer are authoritative is apostate[2]. This understanding of apostasy is supported (and reinforced) wherever this particular doctrine is taught in the Bible (Deu 29:18-20; 2Pe 2:20-22; Heb 10:19-30, 12:16 = by viewing what Esua did in selling his birthright as “unholy”, the author is telling us that God saw this as an act of unrepentant disobedience against His Law since – as discussed in verse 14, holiness means careful and faithful obedience to God’s Law). In addition, apostasy includes unrepentance in re: to the ruling of the church since they are Christ’s authority on earth and the voice for God’s Word  – i.e. the voice of the HS (Num 15:30 w/Deu 17:12 w/Mat 18:17 w/Act 15:28 and Joh 20:22 w/Mat 12:22-32; The church or covenant community’s authority is also what is being referred to Heb 6:6 when it speaks of those who have “fallen away” since this is not only where they have fallen from, but also where they were disciple in right doctrine and received the gifts mentioned in the previous verses, 1-5.)[3]. Contrary to popular opinion then, apostasy does not simply refer to those who decide to no longer “believe in God” or want to be Christians or saved by the blood of Jesus. In this respect, consider again Esau. He still believed/wanted to be saved as demonstrated by his repentance.

4.5.2. The reality of apostasy among real Christians.

The prevailing view w/in the Reformed camp is that apostasy can only happen to those who were never genuine believers in this first place. The warning passages therefore exist only to “scare” true Christians in the right direction.  This view however fails to honestly consider the immense biblical evidence to the contrary -including what we find in the book of Hebrews (Heb 12:5 = Those he is now warning are considered “sons” of God; Heb 6:4-6 = These verses speak of things which could only be true of someone who was at one time a genuine believer – e.g. “shared in the Holy Spirit”, “restore them again to repentance”, “crucifying once again the Son of God”. The same could be said about the things mentioned in Heb 10:29-30 – “profaned the blood of the covenant by which he was sanctified”, “The Lord will judge His people.” This is equally true for apostasy under the OC. It pertained to those in covenant relationship w/God not those who never were – Deu 29:20 – “blot his name out” referring to the Book of the Covenant. You cannot be taken out of what you were never in. See also 2Pe 2:20 – “escaped the defilements of the world through the knowledge of our Lord and Savior Jesus Christ” = 1:3-4 makes it clear that what Peter is referring to in 2:20 is indeed salvation). Additionally, believing that apostasy cannot happen to real/true Christians and (and as a result) explaining such verses as nothing more than a scare tactic to keep real/true Christians on the straight and narrow creates a moral dilemma as it relates to the person of God – since if that were true, God would be guilty of lying to people (e.g. parent telling their kid there is a monster under their bed which will eat them if they get out of bed). Not only that but if this were true, then how effectual could it really be (since we know God doesn’t really mean it)? Denial of the reality of apostasy for real Christians can (in most cases) be chalked up to poor thinking and a failure to deal with a person’s cognitive dissonance[4]. Once again, these individuals represent the vast minority when it comes to church history.

4.5.3. The diagnosis of apostasy can be made by the church.

Jesus makes it clear that the keys (or authority) of the kingdom is for the purpose of judgment – most specifically as it relates to the issue of who can be brought into the kingdom as well as who must be put out (Mat 16:18-19, 18:18-20; Joh 20:22-23). That being said, there are those who claim no such diagnosis can be made since it is impossible to know the heart of another person. The problem w/this kind of thinking is three-fold: 1) The heart is every person is known by their deeds – hence why even the final judgment wb according to our deeds. IOW: we are what we do (versus we are what we feel – Mat 7:16; Pro 20:11), 2) If indeed judgments like apostasy are impossible (i.e. those re: to “binding”), then so are those re: to “loosing”. Why only one side and not the other – since the criteria is the same (i.e. declared submission to Christ as Lord so that we may have Him as Savior)? In both cases, however, the answer is much easier given the fact that God honors what the church decides (see again Mat 16:19 and 18:18 – “whatever you bind/loose on earth…shall be bound/loosed in heaven” = Heaven’s decision follows that of the church. And is in full support – Mat 18:19-20 – “if two of you agree on anything they ask, it will be done by My Father in heaven…for there I am w/ you” – i.e. The Father and I support you!), 3) If (once more) the church has no ability to diagnose individuals as apostate, then it is ultimately God (not the church) Who is guilty of abuse. Why? B/C He has granted authority/power to people who do not have the ability to rightly wield it.

4.5.4. That preventing of apostasy is as much about putting out the apostate as it is pleading w/people about it

Going back to the previous point, most churches will not tread on this ground. The only time (then) someone is declared apostate, is after a person has already made that decision for themselves (i.e. they decide they no longer want to be a Christian and so the church then views them as apostate). Not only does such an approach deny the authority of the church (i.e. that they are ones holding the keys of kingdom/salvation – not individuals), but also neglects one of the most important tools given to the church in order to keep her healthy. IOW: Others faithfully enduring and remaining strong in their faith is absolutely dependent on the removal of those who have become apostate (see again Deu 29:18, 19 – “Beware lest there be among you a root bearing poisonous and bitter fruit…This will lead to the sweeping away of the moist and dry alike”; Heb 12:15 – “See to it that…no root of bitterness springs up and causes trouble, and by it many become defiled” = Those who are apostate will destroy the faith and faithfulness of those who are not if they are allowed to remain; see also 1Ti 1:18-20 w/2Ti 2:16-18; Rom 16:17-18). Tragically (and ironically) then, those churches that rarely (if ever) declare anyone apostate all also those filled w/apostate people (their gangrene has spread). Preventing apostasy therefore requires more than simply talking about it (or pleading w/others not to go down that path). It means also declaring and removing those who have (so that others are not infected). The examples from the majority of church history are (once more) helpful in this regard. Both excommunication and declaration of apostasy were regular practice.

4.6. Closing takeaways: 4.6.1. The difference between what God’s Word (spec. the book of Hebrews) tells us the focus of our churches must be and what most churches practice today is so great that it would seem as though the comparison is between two different religions. Only one can be true and saving. It sb obvious which one is (and which one isn’t).; 4.6.2. Our election to salvation can be lost (e.g. 1Th 1:4 w/3:5).; 4.6.3. Being like apostate Esau only requires that you continue acting before you think (i.e. that you let strong temptation to brief pleasure be an automatic disconnect to the brain).; 4.6.4. Final means “never-again, forever”.

[1] Saying that Esau “sought it w/ tears” may be too mild given the Genesis record. According to 29:34, Esau “cried out with an exceedingly great and bitter cry and said to his father, ‘Bless me also, O my father!’”. And in verse 38, after learning that Isaac’s blessing of Jacob w/the firstborn’s inheritance would not be corrected, “Esau lifted up his voice and wept”. Total emotional devastation is what is in focus. So much so that Esau (we are told in 27:41) initially plans to kill his brother after his father’s death as the means to consoling his own pain.

[2] At this juncture, it is important to emphasize that a person cannot be apostate unless they were Christians. This means that those who were baptized into believing an anti-Law/antinomian gospel cannot be apostate since they are not genuinely saved or Christian. This would include many within Evangelical Christianity, all of Lutheranism and those who embrace the theology of Dispensationalism.

[3] That an individual can also be guilty of apostasy by refusing to obey/forsaking the church should come as no surprise given the fact that it was to her that Christ gave the authority to interpret and enforce God’s Law (as again, the voice for His Word/of the HS). Though not commonly held today, this has been the majority view w/in Christianity for the last 1800 years since her inception.

[4] Cognitive dissonance refers to the mental/emotional discomfort that occurs when a person is confronted with new information that contradicts existing beliefs, ideals, and values. The unfortunate result of such discomfort is that many people view it as the trustworthy sign that the new information should be discarded rather than indication that their existing views may be the ones that are wrong (and need to change). This is especially true when dealing w/a person’s religious beliefs. It could be argued that many who rejected Jesus did so for this very reason (Luk 2:34-35).

(Heb 12:1-17)

Like a good dark brew (of either coffee or beer), this portion of the book of Hebrews delivers the kind of “kick in the pants” that is always appreciated when the pressures and temptations of this life have got us feeling like compromise is the only option. If you are beginning to feel like the Christian life is too hard, or that the preservation of God’s people will (at times) require a little “letting off the gas”, now is the time to take a sip of the following dark-brewed truths:

1. Countless saints have run the Christian race w/faithful endurance until the end (1).

The overwhelming evidence (“so great cloud of witnesses”) proves we can do it (“run w/endurance the race set before us”) if we

put away ghetto thinking (“lay aside every weight and sin which clings so closely”) (Deu 30:11).

2. Jesus is the One Who establishes the standard/definition of faithful endurance expected of us (2-4).

We are to be continually “looking to Jesus” (or His life) as the definition of faithfulness – and more importantly, what God is expecting of us if we are to be identified as those winning our Christian race. As such, when asking the question, “Am I being faithful?” It is not others in the church we are to be comparing ourselves to – but (again), Jesus.

3. One of the biggest reasons we fail to faithfully endure is b/c we have the wrong perspective on trials.

According to the author of Hebrews, trials are incredibly vital to our Christian growth and salvation.

4. Faithful endurance requires a church with the right focus.

What does God say the church should be most concerned w/? Where should she spend the majority of her time? What must be the essentials of her ministry? What things should she preoccupy herself w/as the things that matter most? That is what is meant by “right focus”. And that is what the author of Hebrews reveals in this last section of verses (14-17). They represent God’s prescriptive focus for the church; those areas vital to faithful endurance in the Christian Faith; those areas (then) which must be the “majors” (versus the minors) in the pursuit, practice, preaching, promotion and prevention of the church, if her people are to (Verse 1), “run w/endurance the race set before” them – or (Verse 4), “resist to the point of shedding (their) blood” – or (Verse 5) “not regard lightly the discipline (or training) of the Lord”. That the author is indeed drawing our attention to the responsibility of the church is apparent based on the corporate/communal nature of his commands – i.e. their fulfillment requires others or the oversight of the community (Verse 14 –“Strive for peace w/everyone” w/Verse 15 – “See to it that no one fails to obtain…”, and  Verse 16 – “[See to it] that no one is sexually immoral…” ). That being said, these verses (in 12:14-17) also become a powerful tool for answering a priceless question, “What should I look for when shopping for the right church – one that won’t lead me astray but will keep me on the narrow way?” (since that once more is the end goal our faithful endurance). With that (also) in mind (then) consider what the author reveals as the areas of focus:  4.1. The Pursuit Of Justice For All People (14a); 4.2. The Practice Of Careful Obedience To All Of God’s Laws (14b); 4.3. The Preaching Of The Gain And Maintain Gospel (15); 4.4. The Promotion Of Sexual Purity.

(16a) “(See to it) that no one is sexually immoral” = This (then) is the 4^th area of focus in the church achieving faithful endurance among its members. They will “see to it” (as discussed, a phrase implying both focus and fervent commitment) that those things the Bible condemns as “sexually immoral” are not associated w/their people. As such they wb a church promoting (instead) the godly virtue of sexual purity. Four things make this particular area of focus worth our time and attention:

4.4.1. The fact that it made it on this limited list (of five). Of all of the other things that the author could have chosen as items worthy of our focus (fellowship, prayer, etc.), it is the subject of sex/sexual activity which the author believes to among the top five.  Consider (then) how serious this particular sin (and subject) must be (to God) if it holds such a high priority position! Additionally, consider how many claiming to be Christians (today) seem to treat this issue as almost trivial – or that God no longer has a category called “sexual immorality. How many churches would have this on their top five list of essentials (or areas of focus)? [1] If we (however) are taking our cues from the biblical text (including what we find here), then not only should the church be devoting considerable amounts of time to this subject -but also parents in the home. Christian children need to be raised in homes where sex/sexual activity is a common topic of discussion (versus something the parents talk about only when they go thru puberty or stop thinking the opposite sex has “cooties”). The relevancy of this becomes immediately apparent when one realizes it is virtually impossible to teach anything in the Bible without running into sex/sexual activity. Both are regular topics in Scripture. As a matter of fact, the Bible begins w/sex (Gen 2), and is filled w/sexual language, events and imagery. God uses sex/sexual activity to communicate many of His truths to His people. As such,, talking a lot about the subject of sex/sexual activity and our need to be pure (especially in a child’s youngest/formative years) is one of the bible’s prescriptions for warding off immorality when sexual desires become strong in their later years (Pro 22:6 –“train up” = constant instruction and reinforcement; “a child” = Infant/toddler/preschooler/kindergartner; ages 0-5 yrs; those years in child’s life experts believe to be the most influential to a child’s overall psychological/emotional development. This is the time when many of the convictions we will hold for the rest of our lives are established. Hence why the author of this Proverb can say “when he is old he will not depart from it” = As adolescents or adults, we tend to stay the path established – thru constant instruction and reinforcement, during our formative years since those things have once again, become our personal convictions. In re: to sexual activity and money (mankind’s two biggest vices), such early training has the added benefit of desensitizing the child to the “psychological and moral crisis” that will become the pitfall of many whose majority training/focus regarding these things doesn’t really begin until their pubescent years[2].).

4.4.2. The connection the author of Hebrews is making between sexual immorality (or the promotion of sexual purity) and faithful endurance (or Verse 1, running “w/endurance the race that is set before us”). This (once more) is the context of the author’s current conversation in the book and why (then) the author wants us to focus or “see to it” in this area. There is (therefore) a connection between these two things – but what is it?

The answer is simple – b/c there is no sin in all of creation history more responsible for the destruction of faithful endurance of God’s people than those related to sexual immorality. The Bible records many whose lives were ruined either temporarily or eternally b/c of their sexual immorality (e.g. the first generation of Israelite men – Num 25:1-3, The men and women of the Northern Kingdom – Hos 4:7-14, David – 2Sa 11:1-19:15, Solomon – 1Ki 11:1-11). This is why (then) the Bible puts so much emphasis on avoiding sexual immorality and pursuing sexual purity (e.g. Paul focuses his entire discussion to the Thessalonians about pleasing God – or the will of God, on the subject of sexual purity – 1Th 4:1-8; consider also – Pro 5:1-14, 7:24-27). So (again) what is the connection between sexual immorality and faithful endurance? It (more than anything else) is the master-killer of faithful endurance. No one will continue running the race of the Christian life – or finish that race (and receive the crown of eternal life) who doesn’t run w/equal fervor, in the opposite direction of those things deemed sexually immoral by God. Such sins (according to Scripture) zap the life and vitality out of anyone who pursues them.

4.4.3. The identity of the “sexually immoral”.

God created all sex/sexual activity as the exclusive right of a male husband and a female wife. As such, any sex/sexual activity not a part of marriage is considered immoral by God. (1Co 7:1-2 – “not to have sexual relations w/ a woman” [gunaiko.j mh. a[ptesqai] = Lit. not to touch a woman-  all sexual activity is in focus – not simply sexual intercourse)[3] = For those not wanting to be condemned for their sexual activity (in any form), marriage must (again) be a part of it (“each man should have his own wife”).

4.4.4. Why God reserves all sex/sexual activity to marriage and considers all sexual immorality a capital crime.

Though people may be prone to view God’s scope and scrutiny on sex/sexual activity as narrow or harsh, they do so only b/c they do understand the primary and sacred purpose of sexual activity. Marriage is not simply the place for sex/sexual activity, but what we are attempting to establish or confirm every time we participate in it w/someone else. IOW: All sex/sexual activities have as their purpose, the establishment or confirmation of a marriage covenant between the parties involved. This was God’s design for it as made abundantly clear by man’s first sexual encounter. (Gen 2:24-25) = Becoming “one flesh” is the first phrase to ever be used in the Bible to refer to sex/sexual activity (e.g. 1Co 6:16). The term (however) also refers to marriage (Mat 19:5-6; Eph 5:31). Putting those two meanings together, reveals this deeper/fuller understanding (sex/sexual activity as a marriage-making/confirming act). This understanding is also the reason the man “shall leave his father and mother” in order to “hold fast to his wife”. Because the sex/sexual activity between the man and woman will establish a marriage, there will also be the establishing of a new household – or family, separate from the one he (and his wife) existed in before. The certainty of this is made clear by the order of events and imperative mood in which they are communicated. Notice, the leaving of his current household to create a new one (to again “hold fast to his wife”) precedes the sex/sexual activity of becoming “one flesh”. Notice also it is not optional. The man “will leave” his father and mother (whether it is his intention or not) thru his pursuit of sex/sexual activity (again, to “become one flesh”). IOW: There wb (w/o question) the creation of a new household where there is (or wb) sex/sexual activity. And according to the Bible, new households are only created where there is the establishing of a marriage. This (too) then speaks to sex/sexual activity as marriage-making/confirming. Hence why verse 25 says neither the “man” nor “his wife” were “ashamed” to be “naked” before each other. It wasn’t b/c they liked how they looked in their birthdays suits, but rather b/c the marriage they were attempting to establish through such naked sexual activity was approved by God (versus unapproved or immoral). This unique aspect of sex/sexual activity (i.e. that it is equally a marriage-making or confirming activity) is reaffirmed throughout the biblical record. Consider: 1) What the Law prescribes when an eligible bachelor and bachelorette engage in sexual activity (Deu 22:21 = Sexual activity est’s the obligation to marry. It is a marriage-making act.), 2) Why Leah was also Jacob’s wife (Gen 29:18-30 = Though Jacob was not betrothed to Leah, he nonetheless had sex w/her. As such, she becomes his wife. The sex establishes a marriage), 3) The assumption of Abimelech (Gen 26:8-9 –“laughing” = Lit. caressing/fondling. Abimelech concludes that b/c of such acts the two must be married since such activity communicate this very thing – i.e. that a marriage is being made or confirmed), 4) When Rebekah became Isaac’s wife (Gen 24:67 = No ceremony, only sex, constitutes/est’s their marriage)[4]. So then, whenever people participate in sex/sexual activity, they are (whether they know it, like it, care about it or not) attempting to establish or confirm a marriage covenant relationship w/one another. That is (at least) how God sees it – which is why (then) all sex/sexual activity is reserved for marriage – b/c that is what sex is (a marriage making/confirming act). That brings us (then) to what makes sexual immorality so wrong (or serious). B/C in every case of sexual immorality, what you have is sex/sexual activity that does not (or cannot) reside or result in marriage (homosexuality = same sex individuals cannot be married; bestiality = humans cannot marry animals unless you live in Boulder; sexual idolatry = Christians cannot marry non-Christians; whoring = man and woman who participate in sexual activity but will not marry). Sexual immorality is ultimately (then), marriage fraud (i.e. going thru the motions/activity of marriage w/o the existence or the end being actual marriage). It is (however) more serious than that for the Christian. Though our sexual immorality may not always make us guilty of adultery in relation to a physical marriage (ours or others), such is always the case as it relates to our marriage to Christ. IOW: When we commit acts of sexual immorality, we are equally committing spiritual adultery against Christ. And that b/c God views our sexual immorality in relation to that marriage in the same way as He does our physical marriages. They are adulterous and grounds for divorce (e.g. Hos 1:1-7, 2:2 w/4:10-14; 1Co 6:15-20 = Sexual immorality is the equivalent of attempting to form a marriage covenant w/those God forbids us to marry while at the same time still in marriage covenant w/Christ. It is adultery that Christ will not tolerate – see 2Co 6:14-7:1= Notice, for Christ to remain in marriage covenant relationship, we must be “separate” from the immoral. Same word as 1Co 7:15 referring to sexual activity. Sexual activity w/those God forbids, will mean “defilement” that removes our covenant relationship w/God or Christ). So again, just as such sexual immorality constitutes grounds for divorce in our physical marriages (Mat 5:31-32), the same is true as it relates to our spiritual marriage to Christ. Our “joining” in marriage activity thru sexual activity w/those God forbids us to marry means we commit adultery and lose our marriage to Christ. Is it any wonder (then), that all such acts are considered capital crimes – since isn’t that the punishment – loss of marriage covenant relationship to Christ -or worse, eternal damnation? (Lev 20:10, 13, 15-16; Deu 22:21; Lev 21:9; Num 25:1-3 1Co 6:9; Gal 5:19; Eph 5:5).

4.4.5. Closing takeaways: 1) Shift your paradigm: sex establishes marriage not marriage establishes sex, 2) Who/what determines the scope of sexual immorality indicates who/what you follow (Christ or culture; 3) The question to ask when contemplating sex/sexual activity, “Will it result or reside in marriage?”, 4) Parents, sex education begins at the beginning.

[1]For example, Foothills Bible Church (of Littleton Colorado) states on their What We’re About website page that, “Foothills Bible Church exists to glorify God by helping people be faithful followers of Jesus Christ. We do this primarily through: Engaging in Worship, Growing in the Word, Get Connected in Growth Groups, Serving Others & Sharing Our Faith”. Notice, though they too believe they are five areas of focus necessary to producing faithfulness in Christians (i.e. “to helping people become faithful followers of Jesus Christ”), promoting sexual purity is not on that list. As a matter of fact, one wb hard-pressed to find any of the items of listed by the author of Hebrews in the categories they present (Gospel maybe in “Sharing Our Faith”?). Foothills however is not unique in this regard. W/respect to those churches in Colorado who present a similar set of values/essential areas of focus as the means to producing faithfulness or faithful followers of Jesus Christ, I could find none who included the promotion of sexual purity or the avoidance of sexual immorality.

[2] “Psychological and moral crisis” is my way of referring to what happens when the news about sex and money takes place at relatively the same time they are hit w/a tidal wave of very strong sexual feelings and the urge to be on their own. The result is a combination of intellectual and emotional overload which creates both confusion (why did my parents hide this from me? How could something that feels so right be so wrong?) and suspicion (the fact that my parents/church hid such things until now makes me not want to trust what they say about it since people who hide stuff are untrustworthy).

[3] For further support that all sexual activity is relegated to marriage – or conversely, that all forms are considered immoral, where no marriage can be secured, see (Mat 5:31-32 = Whatever you limit sexual immorality to, you equally must limit the charge of adultery to).

[4] Gordon Hugenberger (Marriage As A Covenant, p.248) writes, “The biblical evidence for wedding ceremonies is regrettably scant. [Instead] sexual union when engaged in w/consent, was understood as a marriage-constituting act and, was considered a requisite covenant-ratifying and renewing oath-sign for marriage [to continue to exist].” Is this not (then) why Paul calls sexual activity a “right” which if either party “separates” from, gives grounds for divorce to the other? (1Co 7:3-5 w/15).

(Heb 12:1-17)

Like a good dark brew (of either coffee or beer), this portion of the book of Hebrews delivers the kind of “kick in the pants” that is always appreciated when the pressures and temptations of this life have got us feeling like compromise is the only option. This was the situation of Jewish (i.e. Hebrew) Christians living in the first century – the original audience of the letter. Scholars believe it to have been written sometime in the early to mid-sixties—the same time as the Neronic persecution. Per the edict of Caesar, all those claiming to be Christian w/in the Roman empire were open game to be tortured or killed. As a result, great temptation was placed upon the covenant community to temporarily turn away from the Faith – or at least hide their Faith, until things got better. For the Jewish Christians, that meant going back to their former religion (Judaism). In their minds, this was both an acceptable alternative to Christianity and an accessible safe-haven from the raging Roman storm. The author of Hebrews however knew that such compromise was not only eternally dangerous, but largely due to wrong perspective. In other words, how these Jewish Christians were interpreting their Faith and current situation was very different from the view or vantage point of God. It is here then that the author expects us to feel the jolt back to reality. If you are beginning to feel like the Christian life is too hard, or that the preservation of God’s people will (at times) require a little “letting off the gas”, now is the time to take a sip of the following dark-brewed truths:

1. Countless saints have run the Christian race w/faithful endurance until the end (1).

The overwhelming evidence (“so great cloud of witnesses”) proves we can do it (“run w/endurance the race set before us”) if we

put away ghetto thinking (“lay aside every weight and sin which clings so closely”) (Deu 30:11).

2. Jesus is the One Who establishes the standard/definition of faithful endurance expected of us (2-4).

We are to be continually “looking to Jesus” (or His life) as the definition of faithfulness – and more importantly, what God is expecting of us if we are to be identified as those winning our Christian race. As such, when asking the question, “Am I being faithful?” It is not others in the church we are to be comparing ourselves to – but (again), Jesus.

3. One of the biggest reasons we fail to faithfully endure is b/c we have the wrong perspective on trials.

According to the author of Hebrews, trials are incredibly vital to our Christian growth and salvation.

4. Faithful endurance requires a church with the right focus.

What does God say the church should be most concerned w/? Where should she spend the majority of her time? What must be the essentials of her ministry? What things should she preoccupy herself w/as the things that matter most? That is what is meant by “right focus”. And that is what the author of Hebrews reveals in this last section of verses (14-17). They represent God’s prescriptive focus for the church; those areas vital to faithful endurance in the Christian Faith; those areas (then) which must be the “majors” (versus the minors) in the pursuit, practice, preaching, promotion and prevention of the church, if her people are to (Verse 1), “run w/endurance the race set before” them – or (Verse 4), “resist to the point of shedding (their) blood” – or (Verse 5) “not regard lightly the discipline (or training) of the Lord”. That the author is indeed drawing our attention to the responsibility of the church is apparent based on the corporate/communal nature of his commands – i.e. their fulfillment requires others or the oversight of the community (Verse 14 –“Strive for peace w/everyone” w/Verse 15 – “See to it that no one fails to obtain…”, and  Verse 16 – “[See to it] that no one is sexually immoral…” ). This is additionally confirmed by the fact that the church is the contextual setting of his instruction before and after what is said (here) (e.g. 3:6, 10:21, 12:22, 13:7, 17, 24). That being said, these verses (in 12:14-17) also become a powerful tool for answering a priceless question, “What should I look for when shopping for the right church – one that won’t lead me astray but will keep me on the narrow way?” (since that once more is the end goal our faithful endurance). With that (also) in mind (then) consider what the author reveals:

4.1. The Pursuit Of Justice For All People (14a).

4.2. The Practice Of Careful Obedience To All Of God’s Laws.

(14b) “Strive for peace with everyone, and for the holiness” = Like the prior point, the concept of holiness also falls prey to imaginative ideas that has no basis in Scripture. For example, it is not uncommon for people to understand the term more according to the heretical movement known as “pietism” than its biblical roots[1]. As such those in this camp, would view anyone given more to the experiential as the true holy-men/women among us – especially if the experience is foreign/different from our culture since anything exotic is considered more “spiritual”, “filled w/the spirit” or “holy” (e.g. Pentecostals/Charismatics’ infatuation w/those who claim to possess visions, prophecy, do miracles, or are passionate about foreigners and foreign missions. Hence why their ministries seem to always include the title, “international” or “worldwide”). There are also those who equate holiness w/being soft-spoken, polite, very ascetic and all-around boring. For these people, holiness is found in monasteries or nunneries. As discussed however, biblical holiness is defined very differently. And the people the Bible identifies among its most holy, were not feeling-based, anti-intellectuals nor a bunch of polite, soft-spoken, ascetics/monks (e.g. Jesus = Joh 7:19-24 w/Luk 7:31-35). The word instead (as we saw) refers to one whose priority in life is to please God (1Co 7:32-34 w/Eph 5:10; Col 1:10;). To be even more specific, it refers to one whose priority is strict/careful obedience to all that God has said – i.e. His law (Num 15:40; e.g. Num 27:12-14 w/20:8-13 w/Neh 1:8). Obedience as holiness is p/u’d in God’s condemnation of Moses for striking – versus speaking to, the rock (Deu 32:51). Careful obedience to God then is not only what it means to be holy, but also to treat God as holy. This is the very thing we commit ourselves to everyday thru the Lord’s prayer (Mat 6:9). No doubt this is also why the author calls it “the holiness” (versus simply holiness). He is attempting to distinguish the holiness he is speaking about from all the run-of-the-mill versions in existence; to make it clear that not just any form of holiness will do (or be accepted by God). That this kind of exhortation is necessary even among those who have been instructed in the Bible their whole lives (like his original audience), can be demonstrated given their past history – which in many respects, is simply a reflection of all humanity – i.e. we are constantly in a battle against forgetfulness and being deceived (Num 15:37-16:35 = Though instructed as to the proper definition of holiness -most specifically, careful obedience to God’s Laws, they still forgot and deceived themselves into believing false ideas about holiness/that it was something that could be possessed w/o the need for careful obedience. Is this not why the author of Hebrews says what he does in 3:12-16?

Is not the deceit of Korah and co. the version of holiness being embraced by Evangelical church today – i.e. “We are all holy regardless of if we obey”?[2]). So then, to “strive” for this (or “for…holiness”) means – in respect to the church, one whose priority is to teach people all of God’s Law (every jot and tittle); and to see that they are obedient to it (every jot and tittle).[3] Therefore what we should also expect to find in a church who cares about holiness, is constant conversation about those two subjects: obedience and God’s Law (since these are again- the essential ingredients of holiness; this is also the call of all God’s pastors – 1Ti 1:7)[4]. On the flip-side, what we should not expect (and what would most certainly be a sign that we are in the wrong church), are pastors/congregation who always seem to shy away from such conversations or warn (or even condemn) too much talk about the Law or obedience – i.e. who say that such things are “legalism” or promoting a “works-based salvation.” The Bible never condones either legalism or a works-based salvation – but it does demand a holiness-based salvation! This then is why (once more) the author of Hebrews warns “without which (i.e. w/o this “holiness”) no one will see the Lord.” Biblical salvation is very much dependent on holiness. IOW: If you want to get to heaven, then you will live a life that practices holiness (And don’t forget the point of verse 1 since it most certainly applies here – you can do it! Countless others already have). What else depends on holiness (or careful obedience to God’s Law as our priority and practice) is justice (our prior discussion). Without the Law, there can be no justice; which means the purpose of God’s Law is that as well (i.e. to create a system by which justice and all of its benefits can become a reality for people in the world/church). As such, where there is no law (or a rejection of God’s Law), there is no justice (Hab 1:1-4)[5].

4.3. The Preaching Of The Gain And Maintain Gospel.

“See to it (i.e. Make sure) that no one (i.e. those w/in the covenant community – a Christian brother/sister) fails to obtain the grace of God (i.e. God giving us the opportunity to make our wrongs right/serve justice and receive His mercy/forgiveness – Zec 12:10-13:9; Rom 3:23-31, 5:15-21; We at one time possessed no such opportunity – Eph 2:8-12, wrath – i.e. God’s justice w/o mercy was our future – Eph 2:1-5) = The loss of these Hebrew Christian’s initial salvation (i.e. forgiven, right/justified standing w/God gained by faith) was a very real possibility to the author[6]. And, if they continued to respond unrighteously (i.e. w/o faithful endurance) to the trials (or training/discipline of God) they were currently experiencing, this indeed wb the result. They would “fail to obtain the grace of God” (to once more receive the opportunity to make their wrongs right and continue receiving God’s forgiveness/mercy in salvation[7]). As a means of confirming this (i.e. God’s saving grace wb no longer extended to these Christians) as his intended meaning (by the phrase “fails to obtain the grace of God”), the author then offers as explanation, “that no root of bitterness springs up and causes trouble, and by it many become defiled.” = An allusion to (Deu 29:18-20 =  “a root of bitterness/ bearing poisonous and bitter fruit” is a person who enters into “sworn covenant” w/God [in the case of Hebrews, a Christian] who decides to continue to “walk in the stubbornness of [their] heart” [i.e. to be unfaithful to God’s Law – see Deu 29:21-29]. This in turn “causes trouble, and many to be defiled”/ “the sweeping of the moist and dry alike” [i.e. others to be led astray into the same unfaithfulness]. Such a person, “the Lord will not be willing to forgive” and “the Lord will blot out his name from under heaven” [i.e. he will fail “to obtain the grace of God”]). How then this all pertains to the gospel of gain and maintain becomes apparent when we consider the necessary conclusions of the author’s teaching: 1) Getting in or gaining a legitimate, saving relationship w/God is not enough to secure our eternal destiny (i.e. Christians can again, fail “to obtain the grace of God”); 2) The plan of redemption (i.e. gospel) under the NT functions according to the same mechanics as that of the OT. IOW: Just as it was necessary to maintain thru faithful obedience one’s covenant/right standing w/God under the OC, so it is under the NC as well. So then, any church moving their people in the direction of faithful endurance is equally (also) a church “see(ing) to it” that the gospel of gain and maintain is preached (since this once more is how we “see to it that no one fails to obtain the grace of God”). As wb expected, this is found in the gospel preaching of all God’s ministers in the NT (e.g. Jesus – Mat 24:45-25:46; Paul – Phi 2:12-16, 3:7-16; also, given what we know about love, is this not what Paul is preaching when he speaks about “faith, love and hope”? – Col 1:4-5; 1Co 13:13).

4.4. Additional practical application (based on what we have already learned):

4.3.1. Pursuing justice requires that we not turn a blind eye to others’ sin (Ecc 8:1-5; Pro 24:11-12, 28:4; Mat 18:15; Jam 5:19-20).

4.3.2. Practicing careful obedience to all of God’s Law requires loving God w/all of your heart and your neighbor as yourself (since there is a lot to learn and w/o such love, no one would take the time).

4.3.3. Preaching the gain and maintain gospel is neither “we obey b/c we are already accepted” nor is it “we obey b/c we want to be accepted” (the popular juxtaposition offered by Evangelicalism w/them landing on the former). Rather it is “we obey as the means to remaining in our accepted/saved/covenant standing w/God.

4.3.4. Baptism is the where we gain by faith (or where God accepts our faith unto) the right standing we promise to maintain by faithfulness (1Pe 3:21).

[1] Pietism, whose influence spans from the time of the Reformation to even now, views experience or feelings over reason or thinking. In the words of 18^th century Pietist leader Count Nicholas von Zinzendorf, “religion can be grasped without the conclusions of reason … religion must be a matter which is able to be grasped through experience alone without any concept … there is less at stake in the concepts than the truth of experience; errors in doctrine are not as bad as errors in [experience] … reason weakens experience”.

[2] For example, Matt Chandler’s church (of 10k) in Dallas, Tx. He says in his book, The Explicit Gospel, “When you’re walking in moralistic deism, trying to earn God’s favor, and your access to God is built around how well you are behaving, then you are motivated to obey by the hope of acceptance through your behavior. We must abandon the idea that our behavior somehow rubs the spiritual lamp that inclines God like a genie. The marker of those who understand the gospel is that they clearly understand that their acceptance before God is not predicated upon their behavior but on the righteous life of Jesus Christ and His sacrificial death.” (p. 210-211). For Chandler (and those like him), making holiness – or salvation conditioned upon our obedience takes away from God’s glory, “If you add or subtract from the cross, even if it is to factor in biblically mandated religious practices, you rob God of his glory.” (p.15). That kind of thinking means that the best way for me to glorify (or give praise) to my wife, is by letting her do everything while I sit on the couch. This is the very heresy Paul preaches against in (Rom 6:1ff). It is important to note that Chandler spends no time dealing w/the large volume of Scripture dealing w/our salvation as conditional (e.g. no mention of Heb 12:1-17). His book instead employs the logical fallacy of Ad Hominem (i.e. appeal to the man) thru one anecdotal story after another.

[3] This (btw) is what I mean by “careful obedience”. It means that everything in God’s Law is incredibly important to understand and obey- even the stuff we deem “minor”. This was the view of Jesus (Mat 5:17-20) and the criteria by which Paul could claim himself to be a pastor free from condemnation of the coming stricter judgment (Act 20:26-27 w/Jam 3:1).

[4] The same could be said about a church concerned with loving God and others since Law is the means to both. IOW: To love is to obey the law, to obey the Law is to love (Rom 13:8-10; Mat 22:36-40). The problem Evangelicals have (in this respect), is the distinction they attempt to make between love and obedience (to the Law). They condemn as “legalistic” anyone who believes that obedience results in love thinking the biblical view to be love resulting in obedience (see Matt Chandler, The Explicit Gospel, p. 218). No such distinction however exists since biblical love is not a feeling but an action. Hence why we will be judged according to our deeds versus our feelings to determine whether (or not) we loved God and others during our life.

[5] As such, those who wish to remove Law from the Christian’s obligations, equally destroy any hope of justice. Unfortunately, this is hailed as the “good news” of gospel within Evangelical Christianity.

[6] That the author did consider his audience legitimate Christians in a saving relationship w/God is made evident in several places throughout the book (3:1, 4:14-16, 8:1, 9:24, 10:19-22, 12:5-7, 13:18-19, 22).

[7] It is the Evangelical community’s gross misinterpretation of the word “grace” as essentially the antithesis of the aforementioned biblical definition that leads them so far down their heretical/damning path. Rather than it being understood as a function of justice, it is instead becomes that which replaces it. Grace (in their false religion) refers to the “hall-pass” for justice/obedience (or for the sin done in lieu of forgoing justice/obedience; e.g. You are responsible for mowing my entire lawn to rec $100. Because you would rather take a nap, you do only half. I observe you failure and say, “that’s okay my wife Grace will finish the rest!” And then pay you the $100. Again, Matt Chandler, speaking about “grace-driven effort” says, “Christ paid for our short-comings in obedience to the Law by his perfect life imputed to us. The gospel declares that we are reconciled to a perfect Father whose love is unwavering and eternal (ibid, p.211, 215). The theological consequence of such thinking is that God now becomes the worst “war-criminal” and most deserving of Hell itself.

(Heb 12:1-17)

Like a good dark brew (of either coffee or beer), this portion of the book of Hebrews delivers the kind of “kick in the pants” that is always appreciated when the pressures and temptations of this life have got us feeling like compromise is the only option. This was the situation of Jewish (i.e. Hebrew) Christians living in the first century – the original audience of the letter. Scholars believe it to have been written sometime in the early to mid-sixties—the same time as the Neronic persecution. Per the edict of Caesar, all those claiming to be Christian w/in the Roman empire were open game to be tortured or killed. As a result, great temptation was placed upon the covenant community to temporarily turn away from the Faith – or at least hide their Faith, until things got better. For the Jewish Christians, that meant going back to their former religion (Judaism). In their minds, this was both an acceptable alternative to Christianity and an accessible safe-haven from the raging Roman storm. The author of Hebrews however knew that such compromise was not only eternally dangerous, but largely due to wrong perspective. In other words, how these Jewish Christians were interpreting their Faith and current situation was very different from the view or vantage point of God. It is here then that the author expects us to feel the jolt back to reality. If you are beginning to feel like the Christian life is too hard, or that the preservation of God’s people will (at times) require a little “letting off the gas”, now is the time to take a sip of the following dark-brewed truths:

1. Countless saints have run the Christian race w/faithful endurance until the end (1).

The overwhelming evidence (“so great cloud of witnesses”) proves we can do it (“run w/endurance the race set before us”) if we

put away ghetto thinking (“lay aside every weight and sin which clings so closely”) (Deu 30:11).

2. Jesus is the One Who establishes the standard/definition of faithful endurance expected of us (2-4).

We are to be continually “looking to Jesus” (or His life) as the definition of faithfulness – and more importantly, what God is expecting of us if we are to be identified as those winning our Christian race. As such, when asking the question, “Am I being faithful?” It is not others in the church we are to be comparing ourselves to – but (again), Jesus.

3. One of the biggest reasons we fail to faithfully endure is b/c we have the wrong perspective on trials.

According to the author of Hebrews, trials – or more importantly, our successful response to them, is incredibly vital to our Christian growth and salvation.

4. Faithful endurance requires a church with the right focus.

What does God say the church should be most concerned w/? Where should she spend the majority of her time? What must be the essentials of her ministry? What things should she preoccupy herself w/as the things that matter most? That is what is meant by “right focus”. And that is what the author of Hebrews reveals in this last section of verses (14-17). They represent God’s prescriptive focus for the church; those areas vital to faithful endurance in the Christian Faith; those areas (then) which must be the “majors” (versus the minors) in the pursuit, practice, preaching, promotion and prevention of the church, if her people are to (Verse 1), “run w/endurance the race set before” them – or (Verse 4), “resist to the point of shedding (their) blood” – or (Verse 5) “not regard lightly the discipline (or training) of the Lord”. That the author is indeed drawing our attention to the responsibility of the church is apparent based on the corporate/communal nature of his commands – i.e. their fulfillment requires others or the oversight of the community (Verse 14 –“Strive for peace w/everyone” w/Verse 15 – “See to it that no one fails to obtain…”, and  Verse 16 – “[See to it] that no one is sexually immoral…” ). This is additionally confirmed by the fact that the church is the contextual setting of his instruction before and after what is said (here) (e.g. 3:6, 10:21, 12:22, 13:7, 17, 24). That being said, these verses (in 12:14-17) also become a powerful tool for answering a priceless question, “What should I look for when shopping for the right church – one that won’t lead me astray but will keep me on the narrow way?” (since that once more is the end goal our faithful endurance – is it not?). With that (also) in mind (then) consider what the author reveals not only from the perspective of faithful endurance but also what identifies a true (or right) church versus a false (wrong) church and (w/o manipulation of the text or any attempt to drive a personal agenda) how what is taught is exactly the focus of Denver Reformed Church:

4.1. The Pursuit Of Justice For All People.

(14) “Strive (Literally, “You – plural, strive”) for peace with everyone” = Given to our imaginations this command becomes something along the lines of, “don’t be argumentative, divisive. Don’t fight w/or provoke people” or even, “don’t say bad things about people (since that leads to fighting, division – or an unpeaceful situation)”. If (however) any of that was what the author of Hebrews had in mind then not only would Jesus be considered to have failed miserably during His earthly life but also to have incurred its accompanying consequence (“strive for peace…without which no one will see the Lord” = you will not spend eternity in heaven w/God – Mat 5:8; as it re: to Jesus being argumentative, fighting or saying mean things to people – e.g. Luk 11:38-54, 12:51-56). The author (of Hebrews) himself speaks division-causing, provocative words (see 13:10 = The Jewish leaders/priests are going to Hell if they do not turn away from Judaism to Christ since until then, they cannot partake of His saving sacrifice). The right/correct interpretation of this portion of verse 14 is not (then) a call to avoiding controversy or confrontation w/others. Like the rest of the NT, his words find their meaning in OT (In re: to interpreting the NT thru the OT – see Eph 1:10 – “unite” [ESV -horrible translation], “summed up” [NAS] = recapitulated – i.e. to repeat in a different form/application – Rom 13:9; Col 2:11-12; the repeat of the Creation account in Gen 1 and 2; the repeat of the events surrounding 70 AD and God’s divorce from OC Israel in Rev 6-11 and 15-16 w/the seven seals and bowls). Important also to our understanding of the author’s command, is the distinction between peace itself and striving for it. One is a state the other an action. It is obvious that the author’s concern is the latter of the two – meaning that what he is actually calling for is that which produces – or is the result of peace. Putting all of this together reveals a concern for justice – or the practice of justice, since this (according to the OT) is the way one goes about seeking or “striving for peace w/everyone (or all people – not just our Christian brothers and sisters)”. IOW: To have peace w/others requires the pursuit of justice for all people (Num 25:3-13; Isa 32:1-17, 48:18-20, 54:10-14, 59:8-15; Jer 6:13; Mal 2:1-9 w/17; This is what Jesus and His kingdom wb characterized by – Jer 33:15-16; Isa 42:1-3 “nations” = everyone; Isa 53:1-5 w/1Pe 2:24). These passages reveal something else necessary to a proper understanding of the Hebrews text. And that is the kind of peace. The concern is not absence of strife (once more, how our imaginative mind tends to view the word), but rather (the absence of) danger. It is the peace associated with feeling safe or secure from harm (see again, Jer 33:16). Such a connection between peace (as safety or security) and justice should not be foreign to us. Both are the assumptions which make up familiar statements like, “Back in the day nobody locked their doors or worried about walking home alone” (i.e. in the past, society was more just, giving us the peace that our homes and travels were safe from harm or danger).

This (then) is the message being communicated by the author of Hebrews when he says “strive for peace w/ everyone”. This is what he is exhorting the church to see as an essential part of her overall mission or focus: the peace, safety or security that is afforded to all people when they are a part of a community/society committed to the pursuit of justice since in that kind of a place/community, the innocent are protected and the guilty punished; equity is enforced and partiality (favoritism) overthrown; the righteous are empowered and the wicked enslaved/burdened. In equal dose of contrast, when a community does not pursue justice as one of her foci, the wicked become the empowered ones – and fear, danger and oppression – the plight of everyone (Ecc 8:11)[1].  IOW: There is no peace! Hence the saying, “no peace for the wicked.” Justice (then) is the way of peace (or again, striving for peace w/everyone). Justice is also (btw) how we love and forgive others, show grace to others – as well as demonstrate our repentance to God (As it re: to love [treating others justly or according to what justice demands] = Lev 19:15-18 w/Rom 13:8-10; As it re: to forgiveness [justice w/mercy – i.e. the removal of moral or material shortages versus justice w/o mercy or the removal of moral or material shortages] = Num 14:19-23 w/Deu 29:18-20; As it re: to grace [affording to others the opportunity to serve justice and receive mercy] = Zec 12:10-13:9; Rom 3:23-31; Heb 12:15 w/Deu 29:18-20; As it re: to repentance [serving justice or seeing justice served in re: to self] = Luk 3:8-14). A church (then) devoted to pursuing justice will not only be a church striving for (and realizing) real peace (or security) among its members, but also a place characterized by biblical love, forgiveness, grace and repentance. However, what this looks like in practice is often what confuses people since it means showing no partiality – i.e. everybody is treated/receives the same thing or operates by the same rules no matter who they are in the church (Exo 23:3; Deu 16:19-20; Lev 19:15; 1Ti 5:21; Jam 2:1, 9). It means also, no toleration (or pity) for those who practice sin and punishing people according to what God’s law requires when they do (Deu 19:21). What ultimately causes people to not understand (or accept) such measures of justice is their heart (Pro 28:5).

4.2. The Practice Of Careful Obedience To All Of God’s Laws.

(14) “Strive for peace with everyone, and for the holiness” = Like the prior point, the concept of holiness also falls prey to imaginative ideas that has no basis in Scripture. For example, it is not uncommon for people to understand the term more according to the heretical movement known as “pietism” than its biblical roots[2]. As such those in this camp, would view anyone given more to the experiential as the true holy-men/women among us – especially if the experience is foreign/different from our culture since anything exotic is considered more “spiritual”, “filled w/the spirit” or “holy” (e.g. Pentecostals/Charismatics infatuation w/those who claim to have visions, prophecy, do miracles, or are passionate about foreigners and foreign missions. Hence why their ministries seem to always include the title, “international” or “worldwide”). There are also those who equate holiness w/being soft-spoken, polite, very ascetic and all-around boring. For these people, holiness is found in monasteries or nunneries. As discussed however, biblical holiness is defined very differently. And the people the Bible identifies among its most holy, were not feeling-based, anti-intellectuals nor a bunch of polite, soft-spoken, ascetics/monks (e.g. Jesus = Joh 7:19-24 w/Luk 7:31-35). The word instead (as we saw) refers to one whose priority in life is to please God (1Co 7:32-34). To be even more specific, it refers to one whose priority is strict/careful obedience to all that God has said – i.e. His law (Num 15:40; e.g. Num 27:12-14 w/20:8-13 w/Neh 1:8). No doubt this is also why the author calls it “the holiness” (versus simply holiness). He is attempting to distinguish the holiness he is speaking about from all the run-of-the-mill versions in existence; to make it clear that not just any form of holiness will do (or be accepted by God). That this indeed would have been necessary even among Jews instructed in the Bible (like his original audience) can be demonstrated given their past history – which in many respects, is simply a reflection of all humanity (Num 15:37-16:35 = Though instructed as to the proper definition of holiness -most specifically, careful obedience to God’s Laws, they still deceived themselves into believing false ideas about holiness/that it was something that could be possessed w/o the need for careful obedience. Is this not why the author of Hebrews says what he does in 3:12-16? Is not the deceit of Korah and co. the version of holiness being embraced by Evangelical church today – i.e. “We are all holy regardless of if we obey”?) So then, to “strive” for this (or “for…holiness”) means – in respect to the church, one whose priority is to teach people all of God’s Law (every jot and tittle); and to see that they are obedient to it (every jot and tittle).[3] Therefore what we should also expect to find in a church whose focus is God’s Law (and as a result are making obedience to God’s Law their priority), is constant conversation about those two subjects: obedience and God’s Law (since these are again- the essential ingredients of holiness). On the flip-side, what we should not expect (and what would most certainly be a sign that we are in the wrong church), are pastors/congregation who always seem to shy away from such conversations or warn (or even condemn) too much talk about the Law or obedience – i.e. who say that such things are “legalism” or promoting a “works-based salvation.” The Bible never condones either legalism or a works-based salvation – but it does demand a holiness-based salvation! This then is why (once more) the author of Hebrews warns “without which (i.e. w/o this “holiness”) no one will see the Lord.” Biblical salvation is very much dependent on holiness. IOW: If you want to get to heaven, then you will live a life that practices holiness (And don’t forget the point of verse 1 since it most certainly applies here – you can do it! Countless others already have). What else depends on holiness (or careful obedience to God’s Law as our priority and practice) is justice (our prior discussion). Without the Law, there can be no justice; which means the purpose of God’s Law is that as well (i.e. to create a system by which justice and all of its benefits can become a reality for people in the world/church). As such, where there is no law (or a rejection of God’s Law), there is no justice (Hab 1:1-4).

4.3. Additional practical application (based on what we have already learned):

4.3.1. Pursuing justice (and subsequently loving others – esp. our bros and sis’) requires that we not turn a blind eye to their sin (Ecc 8:1-5; Pro 24:12, 28:4; Mat 18:15; Jam 5:19-20).

4.3.2. Practicing careful obedience to all of God’s Law requires loving God w/all of your heart and your neighbor as yourself (since there is a lot to learn and w/o such love, no one would take the time).

[1] Protection of the innocent, enforcing of equitable standards and empowering of the righteous are the biblical components necessary for defining or identifying a just society or a community where justice is pursued (Deu 25:1 w/Job 4:7; Job 34:10-12; Exo 23:7 w/Psa 18:16-20). As such, it can be deduced that many of the laws/philosophies of our American society are unjust – since they function to destroy these things (e.g. The establishment of sanctuary policies and cities – Denver being one such city; Churches passing out food to bums or Christians giving money to street-corner beggars). Each is a kindness which creates inequality (since each creates a double standard and empowers the rebellious and lazy). In the spirit of Milton Friedman, “Mercy before justice will end in neither; Justice before mercy will afford both in great measure”).

[2] Pietism, whose influence spans from the time of the Reformation to even now, views experience or feelings over reason or thinking. In the words of 18^th century Pietist leader Count Nicholas von Zinzendorf, “religion can be grasped without the conclusions of reason … religion must be a matter which is able to be grasped through experience alone without any concept … there is less at stake in the concepts than the truth of experience; errors in doctrine are not as bad as errors in [experience] … reason weakens experience”.

[3] This (btw) is what I mean by “careful obedience”. It means that everything in God’s Law is incredibly important to understand and obey- even the stuff we deem “minor”. This was the view of Jesus (Mat 5:17-20) and the criteria by which Paul could claim himself to be a pastor free from condemnation of the coming stricter judgment (Act 20:26-27 w/Jam 3:1).

Like a good dark brew (of either coffee or beer), this portion of the book of Hebrews delivers the kind of “kick in the pants” that is always appreciated when the pressures and temptations of this life have got us feeling like compromise is the only option. This was the situation of Jewish (i.e. Hebrew) Christians living in the first century – the original audience of the letter. Scholars believe it to have been written sometime in the early to mid-sixties—the same time as the Neronic persecution. Per the edict of Caesar, all those claiming to be Christian w/in the Roman empire were open game to be tortured or killed. As a result, great temptation was placed upon the covenant community to temporarily turn away from the Faith – or at least hide their Faith, until things got better. For the Jewish Christians, that meant going back to their former religion (Judaism). In their minds, this was both an acceptable alternative to Christianity and an accessible safe-haven from the raging Roman storm. The author of Hebrews however knew that such compromise was not only eternally dangerous, but largely due to wrong perspective. In other words, how these Jewish Christians were interpreting their Faith and current situation was very different from the view or vantage point of God. It is here then that the author expects us to feel the jolt back to reality. If you are beginning to feel like the Christian life is too hard, or that the preservation of God’s people will (at times) require a little “letting off the gas”, now is the time to take a sip of the following dark-brewed truths:

1. Countless saints have run the Christian race w/faithful endurance until the end (1).

The overwhelming evidence (“so great cloud of witnesses”) proves we can do it (“run w/endurance the race set before us”) if we

put away ghetto thinking (“lay aside every weight and sin which clings so closely”) (Deu 30:11)

2. Jesus is the One Who establishes the standard/definition of faithful endurance expected of us (2-4).

Contrary to the ignorant opinions of so many claiming to be Christians today, Jesus did not come to earth to run w/faithful endurance so that we would not have to (or might use Him as our excuse as to why God should let us into heaven). Instead, the author of Hebrews reveals Him to be our example. IOW: we are to be continually “looking to Jesus” (or His life) as the definition of such faithfulness – and more importantly, what God is expecting of us if we are to be identified as those winning our Christian race.

As such, when asking the question, “Am I being faithful?”. It is not others in the church we are to be comparing ourselves to – but (again), Jesus. Are we imitating His life by the way we respond to the situations in our life?

3. One of the biggest reasons we fail to faithfully endure is b/c we have the wrong perspective on trials.

Oftentimes our reaction to trials is to view such things as possessing no value or benefit to our lives. As such, we do everything we can to alleviate the difficulties we face – believing that the less challenges we have to deal w/(or stand in resistance to), the better or more fulfilling our lives will be. This by the way, is also the propaganda promoted by popular psychology. This (we are told) is  especially true when it comes to matters of right and wrong. It is both unnecessary and unhealthy to be burdened by challenges which are moral in nature (e.g. Sexual identity, orientation or activity are no longer to be considered as moral categories. Resisting certain desires for moral reasons only promotes poor mental health -even the possibility of physical harm; “I would rather love my son as a girl than mourn his suicide”). This mindset however is not unique to the pagan- psychologized culture we live in. It has seeped into the (so-called) churches of our country as well. Though at first it may not seem like it, they (too) preach that the pressure associated w/moral trials (i.e. temptation to sin) is not something God expects us to faithfully endure/resist. Think about it: The bona-fide position of the Evangelical Church is that what we do has no bearing our eternal standing/state w/God – we are eternally secure in faith alone (e.g. “He will never stop loving us – no matter how many times we fail” – Pro 24:16 and 2Ti 2:13 = Evangelicals interpret these as God’s commitment to save us no matter how unfaithful we become.). Since that is the case, then the pressure or pain afforded to us by our resistance to the sin solicited thru the various situations we end up in, is completely unnecessary and unhealthy. Why put ourselves through such pain if it really doesn’t eternally matter what we choose to do anyway? Likewise, why would God choose for us to faithfully endure thru anything that (in the end) has no real value/bearing on our relationship w/Him? If (once more) our eternal place/position w/Him is secure, then how we respond to the trials of life is more a matter of our own comfort than anything else. As such, the Evangelical church inevitably ends up in the same camp as those in the world – avoidance of difficulty at all costs, comfort over doing the right thing. Some Evangelicals go so far as to say that at times it is necessary to give in to the pressures to sin, so that we can “experience afresh the grace of God” or that there are times when sin is the only option (e.g. women have to step up and be pastors in those places where the men refuse to do it otherwise people won’t hear the gospel). Such a view/perspective on trials was completely foreign to the author of Hebrews. According to him, trials – or more importantly, our successful response to them, is incredibly vital to our Christian growth and salvation. Consider:

3.1. Trials are God’s disciplinary tool for training us in the kind of righteousness needed to get to heaven (5, 11).

3.2. Trials are an expression of God’s love to us as His children (6-7).

3.3. To reject such trials (thru unfaithfulness) is (therefore) a rejection God’s love for you and your place as His child (8).

“Lack of discipline in a family would actually be an indication of abandonment by a father”-W.L. Craig (Hebrews, A.C.T.C., p. 164)

3.4. What that looks like PART 1 (practical examples):

3.4.1. Not doubting God’s love when trials come into our life; 3.4.2. Not doubting God’s law when temptation comes into our flesh; 3.4.3. Realizing that responses are eternal not experiences; 3.4.4. Remembering trial/temptation reveals your true self.

3.5. The value/benefit of our Spiritual Father’s discipline/training (thru trials) far outweighs that of our earthly father’s (discipline).

(9) “Besides this (i.e. Furthermore – or adding to what has already been said), we have had earthly fathers who disciplined us (Literally, “earthly fathers we have had as instructors/trainers”) and we respected them.” = In addition to his former appeal, that all loving fathers discipline their children, the author now makes a similar appeal to the fact that such discipline (or training) is one of the reasons we later (as adults) respected them. IOW: We appreciate what they did – understanding its value to our current success in navigating thru the many challenges of this life (e.g. Doing the hard, physical labor of push-mowing our several-acre property every week w/o hearing “thanks” – or getting a reward for it doing it since it was my duty as a member of my household and in being a good neighbor. The benefit/value is that I don’t need praise to be productive – only purpose – and life is filled w/plenty such situations where praise will/should not be given for your work. Being trained to find motivation in purpose versus praise is oftentimes the difference between the “haves” and the “have-nots” – or even the Christian who perseveres vs. the one who does not – Joh 12:43; Luk 8:11-15 = The “good soil” doesn’t need the praise of others or the pleasures of reward to keep going. Rather, it is duty/purpose that motivates it to persevering in righteousness; see also Luk 17:7-10). “Shall we not much more (then) be subject to (i.e. submit to the discipline/training thru trials of) the Father of spirits (or to the Spiritual Father) = Like a bear locked in a honey closet, the author seizes on the opportunity afforded by his previous statement – most especially the conclusion established by it. IOW: If we are glad we submitted to our earthly father’s training/discipline seeing its great benefit/value in our lives, how “much more” should we (then) submit (or “be subject to”) the training of our Spiritual Father and (in even greater capacity) find value/benefit in our lives – both now and for eternity?! This (no doubt) is what the author is referring to when he says and live?”. His words are similar to that of Jesus in (Luk 11:13 – “If you then, who are evil, know how to give good gifts to your children, how much more will your heavenly Father give you…”). The value/benefit of God’s training (thru trials) far outweighs any we have received from our earthly fathers. And that not only b/c the love He possesses for us is better than that of our earthly fathers, but also due to the fact that He is completely wise and good. Though our earthly fathers may have intended what they did in disciplining us to be good (or thought it to be wise), that is not always the case. There are times when what a parent thinks best (good or wise) for their child is actually harmful (e.g. enrolling them in a “Christian school” or sending them to a “Christian” college or VBS or AWANA). This (however) is never the case w/God – which means that our view on trials should be to view them as training that is absolutely good and wise; training that God knows we need (for heavenly –or even earthly fitness) and therefore will always (100% of time) be profitable unto that end. This (then) is again why the author is exhorting us to subject ourselves all the more to God when in these situations; to make sure that if there is ever a time when we respond righteously or endure through something in a way that is pleasing to God, it is when trials come. Not only b/c of the benefit/value to be gained through such good and wise training (i.e. we shall truly “live”!), but also b/c of its necessary antithesis (i.e. if don’t we shall die!). Both we can be certain were in the author’s mind when writing this (i.e. live or die based on how we respond to the trials God brings into our lives) based on the point made in the next verse.

3.6. Trials remove the tyranny of the urgent w/holiness.

(10) “For they disciplined us for as short time (i.e. while we were under their roof as children) as seemed best to them, but He (God) disciplines us for our good, that we may share in His holiness.” = Sharing in God’s holiness (i.e. being holy as He is holy – Lev 11:44) is (according to the author) the ultimate goal to the discipline (or training thru trials) God brings into our lives. This (IOW) is what makes us fit for heaven (Or verse 9 – to “live”, or verses 6-8, to be identified as His “sons”/children or verses 5 and 11, to earn the title of Righteous/Faithful). And likewise (then), to not be holy is what it means to miss heaven – or be counted “not worthy” – hence why the author speaks of such holy training/discipline as “for our good”. That phrase carried the same inference in the first century as it does today – that w/o the thing connected to that phrase, things would continue or become very bad for us. It communicates the necessity of something happening in relation to our person w/o which, we could/would be in danger (e.g. “It is for our good that we have laws demanding we wear our seatbelts”). Regarding the issue of holiness, the author of Hebrews removes all question that failure would indeed be a dangerous position (See verse 14 – “See the Lord” = Be w/Him in heaven). That being said, what is important not to miss in our consideration of holiness is the meaning of the term itself.   The word “holy” (or holiness) refers to being dedicated to pleasing God as our priority over all other things (1Co 7:32-34). How then trials train us to be holy = By introducing us to the tyranny of the urgent. If we are going to truly possess pleasing God as our priority, then it will defeating/overcoming the killer of all priorities – the tyranny of the urgent[1]. It is no surprise (then) to find the Apostle Peter dealing w/this very issue after establishing our priority to please God/holiness (1Pe 1:13-17 w/4:1-2 = Like Jesus, those who can respond righteously when under trials are those who are “done w/sin” – i.e. who are holy/possess pleasing God as their priority. As a means of further appreciation for what Peter says, consider the full chronological context of 4:1-2: 1:13-17 = call to be holy; 3:13-22 = We – like Jesus and Noah, are to set apart Christ as holy/demonstrate “good behavior” while under the baptism of trials. Our baptism is therefore an appeal to God for a “good/holy conscience” and a promise to “good/holy behavior” in the midst of our own trials in the future. IOW: the conquering of trials thru holy/God pleasing/righteous responses/faithful endurance encompasses the entire spectrum of the Christian life. It is our priority).

3.7. Trials are designed to encourage us toward complete repentance.

(11)…(12) “Therefore lift your drooping hands and strengthen your weak knees” = An ancient figure of speech w/reference to encouragement. In its positive form (as it is here), its message is therefore, “Be encouraged about your current difficult situation” (2Chr 15:7; Job 4:1-4; Isa 35:3-4; Zep 3:16-17; Heb 11:34). Such encouragement (however) is meant for more than just emotional comfort. It is designed also to motivate us in the direction of repentance. This the author makes clear by the addition of (13) “and make straight paths for your feet” = Like its predecessor, this phrase also has former precedent in Scripture. It refers to the act of correcting/changing former behavior such that it now conforms to God’s Law (Isa 40:3-5; Luk 3:4). The author’s intention is therefore to communicate complete repentance (i.e. a repentance that includes more than confession and contrition. There is also change in behavior. This BTW is always the biblical definition of repentance vs. worldly repentance – 2Co 7:8-11 = Notice, only bib. repentance saves). In this respect (then) the author of Hebrews ties up any possible loose ends left by those whose past is littered w/poor/sinful responses to their former trials. Based on his prior instruction, the Hebrews of his original audience fell into this camp. The same could be said for many today (i.e. our repentance is not complete). The path forward (then) means two things: 1) going back and making those wrong responses to trials – right, thru confession, contrition and 2) committing to and actually changing how we respond to trials in the future (Both are p/u’d in events of Luk 18:19-30). Remember, our current trials are designed w/this (also) as their message/to encourage us in that direction! If (however) we remain unwise to see this, the author’s final point should provide the extra push.

3.8. Things will become more broken in our lives until we learn to respond to trials in a righteous way.

“(13) “make straight paths for your feet so that what is lame may not be put out of joint but rather healed.” = A final motivating reason for responding to God’s training/discipline thru trials is (here) revealed. And that is the fact that what is broken (or “lame”) in our life – the very things God is attempting to fix, shore up (or “heal”) through the training/discipline of trials will deteriorate even further in their broken state (i.e. they wb “put out of joint”) if we continue to respond in unrepentance and unrightousness (i.e. not making “straight paths for our feet”). The path of the person not learning to faithfully endure/respond righteously to trials is therefore sad and painful. It goes from brokenness to more brokenness – and ends (eventually) in God choosing to never again call us His child (Verse 8).

So then, in the words of Jesus, “for those who have ears, hear (or listen)!” Trials cannot be avoided as bad/evil, treated as unnecessary or the times when we consistently fail to be faithful/righteous. They must instead be viewed as the good and incredibly necessary training of our loving Spiritual Father Who brings such pain for the purpose of great earthly and heavenly gain. This the author of Hebrews has made abundantly clear.

3.9. What this looks like PART 2 (final practical examples):

3.9.1. Truly looking forward to better benefits of our better Dad’s training; 3.9.2. Taking inventory of our prior and present repentance; 3.9.3. Realizing pain w/o gain means more pain.

[1] In the 1960s, Charles Hummel published a little booklet called The Tyranny Of The Urgent. In it, Hummel proposes that life is a regular battle between those things we deem as important or priority and those things sensed as urgent due to a present difficult situation. Far too often, he argues, the urgent usurps, wins – or takes priority over, our true priorities.

Like a good dark brew (of either coffee or beer), this portion of the book of Hebrews delivers the kind of “kick in the pants” that is always appreciated when the pressures and temptations of this life have got us feeling like compromise is the only option. This was the situation of Jewish (i.e. Hebrew) Christians living in the first century – the original audience of the letter. Scholars believe it to have been written sometime in the early to mid-sixties—the same time as the Neronic persecution. Per the edict of Caesar, all those claiming to be Christian w/in the Roman empire were open game to be tortured or killed. As a result, great temptation was placed upon the covenant community to temporarily turn away from the Faith – or least hide their Faith, until things got better. For the Jewish Christians, that meant going back to their former religion (Judaism). In their minds, this was both an acceptable alternative to Christianity and an accessible safe-haven from the raging Roman storm. The author of Hebrews however knew that such compromise was not only eternally dangerous, but largely due to wrong perspective. In other words, how these Jewish Christians were interpreting their Faith and current situation was very different from the view or vantage point of God. It is here then that the author expects us to feel the jolt back to reality. If you are beginning to feel like the Christian life is too hard, or that the preservation of God’s people will (at times) require a little “letting off the gas”, now is the time to take a sip of the following dark-brewed truths:

1. Countless saints have run the Christian race w/faithful endurance until the end (1).

The overwhelming evidence (“so great cloud of witnesses”) proves we can do it (“run w/endurance the race set before us”) if we

put away ghetto thinking (“lay aside every weight and sin which clings so closely”) (Deu 30:11).

2. Jesus is the One Who establishes the standard/definition of faithful endurance expected of us (2-4).

Contrary to the ignorant opinions of so many claiming to be Christians today, Jesus did not come to earth to run w/faithful endurance so that we would not have to (or might use Him as our excuse as to why God should let us into heaven). Instead, the author of Hebrews reveals Him to be our example. IOW: we are to be continually “looking to Jesus” (or His life) as the definition of such faithfulness – and more importantly, what God is expecting of us if we are to be identified as those winning our Christian race.

As such, when asking the question, “Am I being faithful?”. It is not others in the church we are to be comparing ourselves to – but (again), Jesus. Are we imitating His life by the way we respond to the situations in our life?

3. One of the biggest reasons we fail to faithfully endure is b/c we have the wrong perspective on trials.

Oftentimes our reaction to trials is to view such things as possessing no value or benefit to our lives. As such, we do everything we can to alleviate the difficulties we face – believing that the less challenges we have to deal w/(or stand in resistance to), the better or more fulfilling our lives will be. This by the way, is also the propaganda promoted by popular psychology. This (we are told) is to especially true when it comes to matters of right and wrong. It is both unnecessary and unhealthy to be burdened by challenges which are moral in nature (e.g. Sexual identity, orientation or activity are no longer to be considered as moral categories. Resisting certain desires for moral reasons only promotes poor mental health -even the possibility of physical harm; “I would rather love my son as a girl than mourn his suicide”). This mindset however is not unique to the pagan- psychologized culture we live in. It has seeped into the (so-called) churches of our country as well. Though at first it may not seem like it, they (too) preach that the pressure associated w/moral trials (i.e. temptation to sin) is not something God expects us to faithfully endure/resist. Think about it: The bona-fide position of the Evangelical Church is that what we do has no bearing our eternal standing/state w/God – we are eternally secure in faith alone (e.g. “He will never stop loving us – no matter how many times we fail” – Pro 24:16 and 2Ti 2:13 = Evangelicals interpret these as God’s commitment to save us no matter how unfaithful we become.[1]). Since that is the case, then the pressure or pain afforded to us by our resistance to the sin solicited thru the various situations we inevitably end up in, is completely unnecessary and unhealthy. Why put ourselves through such pain if it really doesn’t eternally matter what we choose to do anyway? Likewise, why would God choose for us to faithfully endure thru anything that (in the end) has no real value/bearing on our relationship w/Him? If (once more) our eternal place/position w/Him is secure, then how we respond to the trials of life is more a matter of our own comfort than anything else. As such, the Evangelical church inevitably ends up in the same camp as those in the world – avoidance of difficulty at all costs, comfort over doing the right thing. Some Evangelicals go so far as to say that at times it is necessary to give in to the pressures to sin, so that we can “experience afresh the grace of God”[2] or that there are times when sin is the only option (e.g. women have to step up and be pastors in those places where the men refuse to do it otherwise people won’t hear the gospel). Such a view/perspective on trials was completely foreign to the author of Hebrews. According to him, trials – or more importantly, our successful response to them, is incredibly vital to our Christian growth and salvation. Consider:

3.1. Trials are God’s disciplinary tool for training us in the kind of righteousness needed to get to heaven.

(5) “And have you forgotten the exhortation that addresses you as sons? = These words are to be seen as an addendum to the author’s previous point (v5 – “In your struggle against sin, you have not yet resisted to the point of shedding your own blood”). They are a call back to what we can assume were familiar OT verses to his original Jewish audience (Pro 3:11-12) – a text ripe with instruction as to what our perspective should be regarding trials. “My son, do not regard lightly (i.e. treat as of no value or benefit) the discipline of the Lord, nor be weary when reproved by him.” = Though the word trials does not appear (here – or in anything that follows) that nonetheless is what he is getting at by the phrase, “discipline of the Lord”. The word (“discipline”) literally means “training” (e.g. 2Ti 3:16) which in this case, refers to the training God imposes upon us thru life’s trials or difficulties. It is divine training thru trials. This (then) is what is also meant by the phrase, “reproved by Him”. What (then) is God’s purpose in such training? What He is attempting to produce in us thru such trials? The answer according to verse 11 is a special kind of faithfulness—the kind that can only come thru trials – or when we faithfully endure/respond righteously to them. It is the kind of faithfulness that makes us worthy of receiving that identity on the day of judgment (11:37-39 = The OT saints faithfully endured trials to earn/be commended in the end as worthy of the title, “Faithful”, a title not given to those in the world – or to those who are moral wimps when the going gets tough). (11) “For the moment all discipline seems painful rather than pleasant (trials are not fun and can – as a result, give the impression they are again, of no benefit ~ “Why do I have to put up w/this? What’s the point?”), but later it yields the peaceful fruit of righteousness to those who have been trained by it (gumna,zw ~ gymnasium).” =  Similar to now, ancient gyms were not only the place where men went to gain physical strength and size thru the use of painful exercise (i.e. trials), but also to increase their personal value w/in the eyes of society.[3] The benefit gained (then) by responding righteously to/faithfully enduring thru trials (i.e. being “trained by [them]”) is that we gain the value of no longer be wimpy or “fair weather” Christians who buckle, flake and fail every time the pressure of temptation or the pain incurred thru trials come. That fickle form of righteousness is of no value (or worth) in God’s eyes (Pro 24:10 – “small” = illegitimate/ worth nothing). As such it is also not same as the “peaceful fruit of righteousness” mentioned here – since this only comes—is the “fruit” of —is afforded to those (again) “who have been trained by it” (i.e. those who faithfully endure/consistently respond in righteousness) to the discipline/trials God has given to them as their customized plan for spiritual growth – for becoming the kind of people He wants us to be – and if we are wise enough to see it, the kind of people we want to be as well – since w/o them and the title they have the potential to earn for us, we won’t get to heaven. This no doubt, is why the author of Hebrews calls it not just “fruit” -but “peaceful fruit” since it is the kind of righteousness that gains for us permanent peace w/God (an attribute necessary to abiding in heaven w/God!)  (Jam 1:1-12 = no title/crowning as champions w/o endurance thru trials[4]; Rom 5:1-5 = trials gain heavenly hope/are an expression of God’s love).     

3.2. Trials are an expression of God’s love to us as His children.

(6) For the Lord disciplines (or trains thru trials) the one he loves, and chastises every son whom he receives.” = As already mentioned, God – as the providential author behind all that happens in our lives, has ordained trials for His people. Not however as the means to destroying them, but rather like a good parent, to lovingly train them for success (i.e. to be “fit for heaven”). As such, how could we ever choose to view them as something unnecessary, w/o benefit – or worse, as instruments meant to lead us in the direction of sin? What loving parent would put such harmful things in the path of their children? The apostle James makes it clear that God has no part in ever encouraging us toward sin. We have only ourselves to blame for such encouragement (Jam 1:13-14 = The encouragement/temptation to respond sinfully does not come from God, but our own sinful hearts). Though God brings trials or testing (Jam 1:2-3, w/Exo 20:20) His desire is that we will resist/faithfully endure the pressures brought on by temptation (e.g. Deu 13:3). That we would be “trained by it” and grow. This is why (then) the author says, (7) “It is for discipline that you have to endure (i.e. it is for your training and benefit- so don’t give in/give up!). God is treating you as sons.” = God’s actions in this way (training thru trials) is (once again) an expression of His Fatherly love for “you as sons” – for us as His children. IOW: Thru such “training-trials”, we are receiving the kind of “tough love” all good parents afford to their children in an effort to toughen them up for the future. Hence the saying, “bad parent make better gardeners since all they produce are pansies”. The rhetorical question which immediately follows shows just how axiomatic a truth the author believes this to be, “For what son is there whom his father does not discipline?”. Interpretation: This is what we should expect as the expression of God’s fatherly love for us. Even Jesus received this kind of “tough love” from the Father (Heb 5:7-8)[5]. With this truth in mind then, consider (again) how different this is from the thinking of many claiming to be Christian today – i.e. “God’s love is not expressed in putting you thru trials (trials are bad), but rather in what He does to get you out of them –or by promising to still save you irrespective of how sinfully you choose to respond to them.” This (btw) is also considered the definition of grace (i.e. it is the “loving” hall-pass God gives so that you can fail w/o consequence). Obviously, they do not know/understand Paul’s words in (Rom 3:8 and 6:1-2)!

3.3. To reject such trials (thru unfaithfulness) is (therefore) a rejection God’s love for you and your place as His child.

(8) “If you are left without discipline (i.e. If you have rejected God’s training thru trials by responding to such trials unrighteously/in disobedience), in which all have participated (all who are God’s children have been exposed to such training thru trials), then you are illegitimate (no,qoj ~ nothing, of no value) children.” = In ancient times, this meant you were born a bastard child; a child w/o a father claiming you as his son. It meant you possessed an illegitimate origin. A devastating situation for those in that state, since (in those days), one’s birth (or family origin) determined your initial value within society – slave/free, royalty/common (e.g. Matthew begins his gospel w/Jesus’ genealogy for this very reason to show His status as royalty). With this in mind, verse eight’s bearing on our spiritual birth – or as it relates to God continuing to claim us as His son (or as a part of His family), should be apparent. Just as our deeds wb considered as illegitimate/nothing if we do not faithfully endure /respond righteously during trials, so also will our standing w/God. Illegitimate responses will (in the end) identify us as illegitimate children. Our rejection of His training/discipline – which once more, is what we are guilty of doing when we constantly fail in the face trials/temptations, will mean rejection of not only His love (expressed thru such training/discipline) BUT ALSO (and maybe more importantly) our place as His child. We instead (according to the author) become bastard children – children w/o a heavenly Father. God will no longer sees us as His – nor the saving work of His Son (Jesus) applying to us. And this for all eternity. IOW: It is not the temporary loss of family standing (or justified state) the author has in mind, but rather the permanent kind known as apostasy. This we can certain as the author’s conclusion, given where his instruction in this section of Hebrews ends (verses 15-17 – “no chance to repent, though he sought it w/tears” = permanent loss of justification or possibility of salvation).

So then, what value do our personal trials/temptations possess and how important is that we endure them faithfully/responding to them in a righteous way? More than most (of us) probably realized prior to our consideration of these verses! They are the means by which God trains us, loves us – and assesses us for fitness in relation to heaven. Failing such trials is therefore one of the worst things we could do (i.e. we stand when the going is easy and fall when it gets tough). The author of Hebrews knew that such failures were as much the result of ignorance (in relation to trials) as anything else—and so, under the Holy Spirit, attempts to shore that up for his listeners (including us) thru this OT reminder. And like them, we (too) then need to take its “exhortation” to heart.

3.4. What that looks like (some practical examples):

3.4.1. Not doubting God’s love when trials come into our life (Psa 34:19).

3.4.2. Not doubting God’s law when temptation comes into our flesh.

3.4.3. Realizing that responses are eternal not experiences.

3.4.4. Remembering trial/temptation reveals your true self (metal is made/lost in the crucible-Pro 17:3).

[1] The popular mantra w/in Evangelicalism is that the only way a person professing Christ can ever be outside the realm of salvation, is thru their deliberate choice. IOW: Only they can choose to have God no longer save them. This they consider to be what Jesus is referring to in Mat 12 as the unforgivable sin (i.e. apostasy). This is similar to saying that the only way my wife can divorce me is if I choose for her to no longer be married to me.

[2] During my college years as a Christian, this was also popular dogma. In particular, a housemate (and professing Christian brother) of mine used to say this every-time he felt the temptation to go do something sinful.

[3] The ancient Greeks considered their gyms and its rigorous training as necessary to a person achieving nobility or a high standing (or value) among others. Such historical insight, gives new appreciation to Paul’s words in (1Ti 3:7-8).

[4] Some will contend that such thinking implies a merit-based salvation. Not necessarily. Being counted worthy of something (in this case, heaven) can function as the acknowledgement of one’s faithful maintenance of their prior (and graciously extended) place of worthiness. This is the clearly how Jesus uses the word (e.g. Mat 22:8-14). Consider also how trials in this respect play into the final judgment. It wb our trials that carry the most weight in our assessment and the determining of whether we are truly worthy of the title, “Faithful”. Hence why it is so important for those once under discipline (for utterly failing in such trials) to “make proper compensation” in the lives they lead once restored (since this trial-based failure will weigh more in the scales of God). For those doubting final judgment will mean weighing our lives (i.e. our good and bad) “in scales” consider (1Sa 2:1-3; Dan 5:27; Job 31:6; Pro 16:2, 21:2, 24:12; Rev 20:11-13 – “judged according to what they had done” = assessing good deeds v. bad deeds to determine which “weighed” more).

[5] The fact that Jesus also “suffered” thru such disciplinary measures supports the fact that what the Bible is referring to when using this term (“discipline”) is not always that which is for the purpose or punishment (since Jesus was w/o sin). Parents need to adopt the same view when considering Paul’s words in (Eph 6:4). IOW: punishment is not the only time you sb presenting your children w/difficult situations that you expect them to respond to righteously. For their benefit, life under your roof sb filled w/plenty of “positive trials” as well (e.g. Jesus’ 40 days w/o creaturely comforts).

Like a good dark brew (of either coffee or beer), this portion of the book of Hebrews delivers the kind of “kick in the pants” that is always appreciated when the pressures and temptations of this life have got us feeling like compromise is the only option. This was the situation of Jewish (i.e. Hebrew) Christians living in the first century – the original audience of the letter. Scholars believe it to have been written sometime in the early to mid-sixties—the same time as the Neronic persecution. Per the edict of Caesar, all those claiming to be Christian w/in the Roman empire were open game to be tortured or killed. As a result, great temptation was placed upon the covenant community to temporarily turn away from the Faith – or least hide their Faith, until things got better. For the Jewish Christians, that meant going back to their former religion (Judaism). In their minds, this was both an acceptable alternative to Christianity and an accessible safe-haven from the raging Roman storm. The author of Hebrews however knew that such compromise was not only eternally dangerous, but largely due to wrong perspective. In other words, how these Jewish Christians were interpreting their Faith and current situation was very different from the view or vantage point of God. It is here then that the author expects us to feel the jolt back to reality. If you are beginning to feel like the Christian life is too hard, or that the preservation of God’s people will (at times) require a little “letting off the gas”, now is the time to take a sip of the following dark-brewed truths:

1. Countless saints have run the Christian race with faithful endurance until the end (1).

The overwhelming evidence (“so great cloud of witnesses”) proves we can do it (“run with endurance the race set before us”) if we

put away ghetto thinking[1] (“lay aside every weight and sin which clings so closely”) (Deu 30:11).

2. Jesus is the One Who establishes the standard/definition of faithful endurance expected of us (2-4).

Contrary to the ignorant opinions of so many claiming to be Christians today, Jesus did not come to earth to run w/faithful endurance so that we would not have to (or might use Him as our excuse as to why God should let us into heaven). Instead, the author of Hebrews reveals Him to be our example. IOW: we are to be continually “looking to Jesus” (or His life) as the definition of such faithfulness – and more importantly, what God is expecting of us if we are to be identified as those winning our Christian race. In this respect, the author focuses on 4 specific attributes in relation to Jesus’ life. And given his audience’s precarious situation along w/their fragile (i.e. wimpy) constitution when faced with temptation or testing, it becomes easy to see why the author selected them (11:36, 12:12). These verses therefore also function as a sort of diagnostic tool for determining the “tensile strength” of our Christian Faith when under the pressures of temptation or testing. So (then) with Jesus as our example, here is what God expects from us. Here is what must be true of our Christian race and running:

2.1. You will have guts for glory (2).

Like Jesus, you will be willing to carry your cross (i.e. die to self and selfish desires) b/c you believe that the “joy set before” you far outweighs what you wb giving up. No one said the Christian life was easy – only worth it.

2.2. You will have no stomach for shameful things.

Like Jesus, you also despise or treat as incredibly dirty, utterly despicable, extremely distasteful, totally disgusting, completely disgraceful, very dishonoring or disrespectful all those things God – and the world we currently live in, views as shameful.

2.3. Closing take-aways (for sub-pts 1 and 2) (DISCUSSED)

2.4. You will not care what the ignorant/unbelieving think or how they treat you.

(3) Consider Him who endured from sinners such hostility against Himself, so that you may not grow weary or fainthearted.” = The fact that Jesus is the One we are to be deferring to when it comes to understanding what God expects of our faithful endurance is (again) confirmed not only by the call to “consider Him” (lit. “reason w/careful deliberation”), but also the stated reason for such consideration (“so that you may not grow weary of fainthearted” – IOW: by considering His life or sufferings, we are protected from thinking we are on the wrong path and become discouraged – 1Pe 4:12-14 w/5:12). The phrase in the middle (“who endured from sinners such hostility”), would have been especially relevant to the author’s audience since they (like Jesus), had already suffered persecution at the hands of unbelieving “sinners” (10:32-35 w/Act 18:1-2)[2]. That being said, the Greek word translated “hostility” (here) implies more than a disposition to do physical/bodily harm. The word actually has more to do w/mental or emotional harm (“words [logos] against [anti]”; rebellion/opposition expressed in words; Heb 6:16, 7:17; Jud 1:11 w/Num 16:1-3).

As such, what the author (of Hebrews) is most specifically referring to is the verbal abuse Jesus suffered from His own people and religious authorities (e.g. Mat 12:24, 27:39-43; Joh 8:48-49). What not to miss (here) is the fact that Jesus “endured” it. “Such hostility” did not throw Him off His mission. And that b/c, He didn’t care. Whether it be physical or verbal abuse, neither were a threat to how He viewed Himself or His commitment to standing for the truth (Luk 9:51). IOW: how people treated Him mattered very little and changed nothing in His agenda. He could care less what people thought since He knew that it was only what God thought of Him that truly mattered (Isa 50:6-9; Joh 8:50 w/29; e.g. Mat 15:10-14; Luk 11:37-54). It is in this way then, that the author’s audience (and us) are to also understand what it means to “run with (faithful) endurance” (12:1). As Christians, God expects us to put no stock in what the ignorant/unbelieving of this world think or how they treat us. And like Jesus, this includes those professing to be God’s people whose poor understanding of/disobedience to the Scriptures cause them to condemn/speak evil of us. This was the attitude of the apostle Paul (1Co 4:2-4). Such ill treatment by the religious community was prophesied and therefore should not surprise us as Christians (Mat 10:16-25; Joh 16:1-4; Phi 1:27-30; 1Th 3:2-4). The reason the author (of Hebrews) brings this particular aspect of Jesus’ faithfulness up, is b/c it was an area of real struggle for his original audience. Having their property seized and being exiled from Rome by Claudius meant that – at least in the eyes of some, their new religion (Christianity) was still legitimately wed to their former community (Judaism)[3]. That all changed though, the moment their new religion was separated from Judaism and deemed a terrorist organization.[4]  The critical voices of their former religious community suddenly mattered more or created a level of confusion where things prior had been so clear. What confirms this to have been the case among these 1^st century Jewish Christians – versus simply speculation or conjecture, is the letter itself. Its focus is three-fold: the inferior nature of their former religion/ Old Covenant system, Jesus as Judaism’s fulfillment and the reality of apostasy if they were to return to Judaism. All subjects which become relevant only if there is/exists some level of criticism, confusion or concern regarding Christians entertaining Judaism. There is psychological support for this position as well. Researchers have observed that oftentimes when human beings are placed in a stressful or dangerous position, one of the first things to happen, is our thinking gets cloudy – or things which at one time were clear, become confusing. The reason such cloudy/confused thinking happens (we are told), is b/c we care about the person/thing now under threat and are fearful if we maintain the same course or way of thinking, we will lose that person/thing. In the case of these Jewish Christians (the author’s original audience), this confusion was due (as discussed) to the threat of deadly persecution and the danger of losing their life.  Confusion (then) is a valuable sign for determining when we (too) may have stumbled in our attempt to run w/faithful endurance. It means that we may be guilty of caring what unbelievers/ignorant think or how they treat us – i.e. those that shouldn’t matter b/c what they believe or think is false (e.g. your attempts to share the gospel w/your false Christian family or friends ends in total disagreement and rejection. You fear this will mean separation. All of sudden, you are “confused”).  (BTW) growing “weary or fainthearted” is also a by-product of such confusion (i.e. we get confused and then lose hope/heart/motivation in maintaining the course – Pro 29:18). Jesus was neither confused nor fainthearted. And that b/c (again) He didn’t give a hoot what others thought/said (or ultimately threatened to do to Him). Bo Shembechler (one of the greatest coaches in college football history) was fond of saying, enduring your critics means ignoring your critics. No football game was ever won by listening to them. In Christian life, it is the same. Enduring means ignoring (caring very little) what others say or do since who determines whether we win is (once more) not them (but Jesus). We run for an audience of One (and so we sb “looking to” Him – i.e. only caring about what He thinks and considering how He ran His race as the model for ours).

2.5. You will give blood before you give in (to compromise).

(4) “In your struggle against sin you have not yet resisted to the point of shedding your blood.” = Though it can be accurately surmised that there were Christians “shedding” blood (i.e. suffering bodily harm or death b/c of their Faith) in the empire, such was not currently the case for these Jewish Christians. The most likely reason for this is b/c of where they now lived. Based on the book’s final salutations, they resided somewhere outside of Italy – the epicenter of Nero’s persecution (see 13:24). What (then) was happening elsewhere had not reached their doorstep. As such, their “struggle against sin” – in this case, continuing to stand up for the truth and the Christian Faith – versus committing the sin of apostasy thru denial of Christ and desertion back to Judaism, had yet to be truly tested. That would come only when such resistance (on their part) was “to the point of shedding (their) blood.” Like Jesus – and the countless saints who were currently suffering or had in the past, this (too) then is what must define the Christian and his spiritual running. This (also) is what it means to “run w/endurance (the race that is set before us”). It means you will give blood before you give in (to compromise). Important not to miss (here) is the additional truth established by this – especially since so much in Christianity today and even the mindset of modern Americans is diametrically opposed it. That additional truth is this: No matter how bad your situation is (or you think it is), God will never be sympathetic to or understanding of, or willing to excuse your sin – or treat it as necessary (given the circumstances). There is absolutely never a time when you must sin, that the option to be faithful in obedience is somehow impossible. IOW: you will never be a victim of your own sin (always rather, it perpetrator).

2.6. Closing take-aways for sub-pts 4 and 5:

2.6.1. Caring about what the ignorant/unbelieving think when it comes to our Christian race is not only a sign that I lack the faithful endurance God expects, but also that I fear man (more than God Who tells me not to!). Such fear is a guaranteed snare (Pro 29:25).

2.6.2. Your morality will never be a “lesser of two evils” (1 Co 10:13).

2.6.3. Living an abundant, fulfilling, happy life now, does not require the absence of suffering/temptations or testing. It instead requires them –and that you conquer them, if you expect the same abundant, fulfilling and happy life without them, in eternity (Psa 34:1-22; Mar 10:29-30; Jam 1:3-12).

[1] By ghetto thinking is meant: a mindset which values only what is easy, pleasurable, accommodating and accessible. To put it another way, if it takes work or training, requires pain, demands excellence, delays gratification, or is not accommodating and easily accessible it must be wrong/the wrong path (e.g. 1Pe 4:12).

[2] “The description of sufferings endured is appropriate to the hardships born by Jewish Christians who were expelled from Rome by the emperor Claudius in AD 49. We know of this experience through Suetonius, a Roman writer of the early second century AD who prepared biographies of the Julian emperors. In his biography of Claudius he mentions an incident of social disturbance in Rome: ‘ There were riots in the Jewish quarter at the instigation of Chrestus. As a result, Claudius expelled the Jews from Rome’. ‘Chrestus’ is a common slave name, meaning ‘the good one’. Suetonius appears to have thought that an individual of that name was responsible for the riots. Historians, however, believe that he confused the facts. His source had not mentioned ‘Chrestus’ but ‘Christus’, the Christ, or the Messiah. There were riots in the Jewish quarter which centered in the Messiah, and as a result Claudius expelled the Jews from Rome. Jewish Christians had apparently been evangelizing among the Jewish quarter. When they had affirmed that Jesus was the Messiah, disputes had deteriorated into riots. The disturbance of the peace invited police action, and Claudius banished the synagogue and church leaders responsible for the commotion. Insult, persecution, and especially the seizure of property are normal under conditions of expulsion. If this reading of the evidence is correct, the writer prepared his sermon [to the Hebrews] for some of the Jewish Christians who had shared expulsion from Rome with Aquila and Priscilla (Act 18:1-2). They had firsthand experience of the cost of discipleship. Now however, it was about fifteen years later. These Christians are fifteen years older. When a new crisis emerges, confronting them with the threat of a fresh experience of suffering, they are compelled to face the cost of discipleship all over again. The situation now facing the community appears more serious than the earlier one under Claudius [i.e. the deadly persecution under emperor Nero].” – William F. Lane (Hebrews: A Call To Commitment, p.22-23)

[3] It was during this time also that Jewish Christians were still meeting in the synagogues w/the rest of the Jews (e.g. Act 9:2, 18:8, 26).

[4] Christians were blamed for the fires that destroyed Rome in 64 AD. According to ancient historians Tacitus, Suetonius and Cassius Dio, Nero was the real culprit in setting the blaze and used the Christians as his scapegoat per the advice of his Jewish wife.

Like a good dark brew (of either coffee or beer), this portion of the book of Hebrews delivers the kind of “kick in the pants” that is always appreciated when the pressures and temptations of this life have got us feeling like compromise is the only option. This was the situation of Jewish (i.e. Hebrew) Christians living in the first century – the original audience of the letter. Scholars believe it to have been written sometime in the early to mid-sixties—the same time as the Neronic persecution. Per the edict of Caesar, all those claiming to be Christian w/in the Roman empire were open game to be tortured or killed. As a result, great temptation was placed upon the covenant community to temporarily turn away from the Faith – or least hide their Faith, until things got better. For the Jewish Christians, that meant going back to their former religion (Judaism). In their minds, this was both an acceptable alternative to Christianity and an accessible safe-haven from the raging Roman storm. The author of Hebrews however knew that such compromise was not only eternally dangerous, but largely due to wrong perspective. In other words, how these Jewish Christians were interpreting their Faith and current situation was very different from the view or vantage point of God. It is here then that the author expects us to feel the jolt back to reality. If you are beginning to feel like the Christian life is too hard, or that the preservation of God’s people will (at times) require a little “letting off the gas”, now is the time to take a sip of the following dark-brewed truths:

1. Countless saints have run the Christian race with faithful endurance until the end (1).

The overwhelming evidence (“so great cloud of witnesses”) proves we can do it (“run with endurance the race set before us”) if we put away ghetto thinking[1] (“lay aside every weight and sin which clings so closely”) (Deu 30:9).

2. Jesus is the One Who establishes the standard/definition of faithful endurance that we are to be aspiring to.

Knowing that we as Christians can do what God expects, is comforting yet hardly sufficient unless we also know where to look  – or what to look for, when attempting to determine whether or not we have been successful. This is especially important given the tendency to makes such things dependent on each other or the situation (i.e. our assessments are based on comparing ourselves to each other or how hard we think things to be) According to the author Hebrews however, it is to Jesus and Jesus alone we are look to find our answer.

(2) “looking to Jesus” = This (then) is what we must also do if we are to win the Christian race. We are not to be assessing ourselves according to each other, the situation we are in – or even the standards of the culture, but rather according to the standard (or definition) established by Jesus. We are to be constantly/continually deferring to Jesus since He is “the founder and perfecter of our faith” = The latter term (“perfecter”) refers to Jesus’ atoning/justifying work at the cross that has brought to completion (or perfection) God’s plan of salvation by replacing the perpetual sacrifice of lambs/bulls which could not ultimately remove sin, with the once for all sacrifice of Himself (Heb 10:1-18). This understanding helps us to see that the phrase “our faith” should be translated “our faithfulness” (i.e. Jesus is the “perfecter of our faithfulness”) given that this too was brought to completion at His death. In other words, what God’s people are maintaining through their faithfulness is no longer simply theoretical (i.e. a declaration of justification that doesn’t yet exist since the blood of bulls cannot produce it), but real (i.e. we are declared just b/c we have been truly made just through the blood of Christ)[2]. It is for this reason that the author (of Hebrews) says what he does in (11:39-40 = The countless OT saints who maintained faithfulness during their lives were also dependent on Christ’s coming and completing/perfecting the work of justification if the heavenly prize they were ultimately striving for was to be granted; See also 9:1-15; Hence why the need for the Abe’s bosom in Sheol – Psa 16:10; Luk 16:19-31 w/Eph 4:8-9 w/Isa 61:1 and Luk 4:18; Mat 27:52). The point not to miss is the fact that it is Jesus (or His work) which gives value to our faithfulness. Hence why, He is (once more) the One who defines it/determines its expectations in our lives. This is further reinforced by the word “founder” – which can also be translated “author” (KJV, NAS; ESV – Act 3:15).  And, as no surprise, it is certain aspects of Jesus’ life that we are called to consider as the main components of that definition. Whereas the past saints provide the evidence of such endurance (or its possibility for our lives as well), Jesus provides our defining example and standard. That being said, here (then) is the kind of faithful endurance we as God’s people are expected to be producing. Or, keeping w/the former teaching and analogy of a race, this is how God expects us to be running to win:

2.1. You will have guts for glory.

(2) “Jesus…who for the joy set before Him, endured the cross…and is seated at the right hand of the throne of God.” = In ancient times, to be assigned the place immediately to the right of the King, meant that you had been granted a position of great power and authority. In essence, that king had bestowed upon you the responsibility of overseeing his kingdom. You were as we say today, his “right hand man”, his Chief Operating Officer (COO). This (then) is what is being communicated by the author of Hebrews in relation to Jesus. This is the glorious reward He received as a result of His faithful obedience. Such glory however came at a steep price. It required that Jesus be willing to suffer the torturous pain of crucifixion, that He prove His obedience to God in death (Phi 2:8-11). IOW: Jesus had to have the guts, He had to be tough enough, to get the glory. And the same guts for glory is expected of all those who name the name of Christ. This is the standard we are to be aspiring to – the definition of faithfulness established by Jesus. Such guts or toughness however is not natural. Pain is still pain, suffering still hurts – no matter who you are. What then makes the difference? How can one possess the guts for glory?

Studies have shown that the people can/will endure incredible amounts of discomfort and pain or forego gratification – even for long periods of time, if they believe that what will be gained in the future will far outweigh the cost of their current suffering[3].

For example, every year about 1,000 people will attempt to climb Mt. Everest even though for the last decade, the annual average number of deaths are no less than six people, the trip will cost you somewhere in the neighborhood of $30k – 45k, and you must be willing to endure the agony of extremely rough terrain, poor weather conditions, cold temperatures, strong winds, and low oxygen levels. The reason for committing themselves to such danger, discomfort and debt? The overwhelming ecstasy they believe to be associated with summiting the tallest peak in the world (29k ft).  In behavioral-psychology, this is called Cost-Benefit Integration, in investing, it is known as the Sharpe and Sortino Ratios and in the world exercise and fitness, it is the principle of “No Pain, No Gain”. The answer then to the question (what makes the difference or how can one possess the guts for glory) is revealed. It is the belief that such glory exists -or is worth the cost to get it. And for Jesus it was no different. In His humanity, He operated with the same neural substrate as you and I, which means He (too) was motivated by the same system of pain and reward. This the author of Hebrews confirms when he says, “who for the joy set before Him”. Because Jesus believed that the reward awaiting Him (or again, set before Him”) was indeed worth it (i.e. it would create “joy” not disappointment upon receiving it), He had the ability to endure, He had the guts necessary for glory. And the same type of glory – or reward far outweighing any and all trials/tests we may face or have to endure has been promised to us as well (2Co 4:17; 1Co 2:9; In regard to Jesus being at the right hand of God, this too bears personal significance to us as it relates to the issue of reward – Psa 16:11 = Though David is speaking about Christ, it refers also to himself/all saints. Under the eternal reign of Christ, we will enjoy pleasures forever – Rev 21-22). Likewise, the act of believing is also key to our Christian guts/toughness (Heb 11:6; 1Pe 1:6-8; consider the larger context of 2Co 4:17 – verses 13-17 = Notice Paul’s power to suffer such deathful displeasure is not due to personal prowess [“we have this treasure in jars of clay”], but only b/c he “believed” in an ever-eclipsing great reward). So then, the real question is this: do you truly believe the value of God’s reward to be so great, that it is clearly worth whatever the cost may be in this life? If you do, then you have guts for glory and are on the path of faithful endurance. If not, then the running you are doing is far from what Jesus expects or would define as faithful or enduring and is bound to fail. It is the temporary trot of a gutless runner that will end the moment difficulty comes (Mat 13:20-22).

2.2. You will have no stomach for shameful things.

(2) “Jesus…endured the cross, despising the shame” = In the ancient world, dying was not as much feared as dying shamefully. In the words of the stoic philosopher, Epictetus (50 -135 A.D), “It is not a fearful thing to die, but to die shamefully.” Crucifixion represented just that kind of death. It was not only a very painful way to die, it was also very shameful or humiliating.[4] Rather than accepting that shame or being indifferent to it, the author tells us that Jesus was “despising” it (To find something/someone incredibly dirty, utterly despicable, extremely distasteful, totally disgusting, completely disgraceful, very dishonoring or disrespectful. IOW: To identify them/it as shameful. Despising then is simply the expected response to those things which are shameful. A despised/shameful person or thing is therefore someone/something for whom/which we have no interest in or respect for; Mat 6:24, 18:10; 1Co 11:22; 1Ti 4:12; 2Pe 2:10; Tit 2:15).  And this again was the reaction of Jesus in relation to the cross. Though willing to take His place upon it, He likewise viewed it as shameful and therefore treated it as dirty, despicable, distasteful and disgusting, disgraceful, dishonoring and disrespectful; as something no-one should want to be associated with.  That being said, the interesting thing about Jesus’ reaction to the cross is not the reaction itself, but the fact that the cross carries no moral category. Like a gun, it is instrument which can be used for good or evil. Questions of morality must instead be directed toward those in the seat of judgment or under judgment. As such, the shame attached to it is culturally determined. Crucifixion was identified as a shameful way to die not by God, but those in the culture. Plugging that back into our consideration (then) reveals a powerful truth otherwise easily missed. The shame Jesus is despising is much more than simply those things God’s word directly identifies as shameful. It includes also those things which carry that connotation from a cultural perspective. IOW: Jesus despised – or had no stomach for any and all things deemed shameful either by man or God[5]. That it is what the author of Hebrews is getting at when he says (once more) “despising the shame”. And this (too) then is what God expects will define the faithful endurance of those running the Christian race. In modern slang, we will have no stomach for shameful things. We will instead despise (i.e. treat as shameful and avoid) any activity the word of God and culture views as dirty, despicable, distasteful, disgusting, disgraceful, dishonoring or disrespectful (From God’s Word = dressing w/scanty clothing -exposed sexual parts/nakedness – Rev 3:18; hanging out w/bad influences, or those getting drunk – 1Co 15:34; becoming a health-food nut – Phi 3:16 w/Rom 16:18 and Heb 13:9; women functioning as pastors/preachers – 1Co 14:35; pastors preaching jacked up junk or what will keep the crowds around – Tit 1:11; 1Pe 5:12; living a double-life – 2Co 4:2; looking at pornography – Pr 6:26; practicing false religion – Psa 97:7; being lazy – Pro 10:5; aspiring to be poor or living outside your means – 1Th 4:11-12; 2Th 3:12-14; wives bringing dishonor to their husbands – Pro 12:4;  men having long hair – 1Co 11:14; acting like you know what you don’t know – Pro 18:13; raising feral, spanking deprived kids – Pro 29:15// From a cultural perspective = Having children out of wedlock; getting visible tattoos, face piercings or ear-lugs; putting rainbow colors in your hair; having body-odor; masturbating; getting bad grades (below a “B”) or flunking out of school; spending money on a big screen tv or entertainment items and leaving your lawn and house looking like crap; having a home/room that stinks, constantly dirty or disheveled).  In this respect, it may rightly said that Jesus was a certain type of snob and the same is expected of His people. We are to now be snobs for excellence, for what is honorable, orderly and beautiful.  This should not surprise us since becoming a Christian means becoming a part of a life-long learning and re-orientation program (Rom 12:1-2). Pride in the shameful things of our past or the past cultures we belonged to have been replaced w/an attitude of despising and a thankfulness for the new life and new family God has placed us in. This (once more) then is also the part of the what God expects of those attempting to running w/faithful endurance. This is the standard we are to be aspiring and changing our lives according to.

2.3. Closing Take-aways:

2.3.1. Jesus came to be the example/expectation not the excuse (i.e. Our faithfulness is not His responsibility; 1Pe 2:21).

2.3.2. Glory out of sight must be glory kept in mind (i.e. Out of sight, out of mind means we must be constantly reminding ourselves and those under our care about heavenly glory; Col 3:1).

2.3.3. Shaming shameful things/people is the name of the game (i.e. Using shameful language speak about shameful things/persons matters since we are wired to operate according to association. God/writers of Scrip. do it thru-out the Bible).

[1] By ghetto thinking is meant: a mindset which values only what is easy, pleasurable, accommodating and accessible. To put it another way, if it takes work or training, requires pain, demands excellence, delays gratification, or is not accommodating and easily accessible it must be wrong/the wrong path (e.g. 1Pe 4:12).

[2] when found in its anarthrous form, is better translated “faithfulness”. This (form) represents the majority of its usage in the book of Hebrews. Other places in the bible where we find the Greek word translated this way would include Mat 23:23; Rom 3:3 and Gal 5:22.

[3] According to the Journal of Neuroscience, pain attenuates/weakens the value of reward in the brain. “Our behavioral findings point to an interaction between pain and reward, with pain substantially decreasing sensitivity to reward.” (Deborah Talmi, Peter Daylan, Raymond J. Dolan, “How Humans Integrate The Prospects Of Pain and Reward During Choice”, TJON, 2009). As such, there is generally a disproportionate distinction between the amount of reward necessary to convince people to experience pain.

[4] “The form of execution called crucifixion was calculated to leave the victim utterly stripped of dignity and worth in the eyes of the world. It was the vilest, most degrading death possible, as the crucified hung up before all the world precisely as an example of how not to act. A shameful death was the most feared of evils among many ancients since it left one with no opportunity to regain one’s honor. The last word on one’s life was a judgment of worthlessness” -David DeSilva (Perseverance In Gratitude, A Socio-Rhetorical Commentary on the Book of Hebrews, p. 432).

[5] It should go without saying that where there is conflict between God and man on this issue, it is to God’s view that the Christian is to demonstrate allegiance. In some respect, this is what Paul is getting at in Rom 14:16 when he says, “do not let what you (or God) regard as good be spoken of evil”. Consider also that many in the first century saw as shameful (b/c of Jesus’ death on a shameful cross) anyone who chose to follow Him (1Co 1:13). A perfect example of when cultural perspective must be ignored in favor of God.

(Heb 12:1-17)

Like a good dark brew (of either coffee or beer), this portion of the book of Hebrews delivers the kind of “kick in the pants” that is always appreciated when the pressures and temptations of this life have got us feeling like compromise is the only option. This was the situation of Jewish (i.e. Hebrew) Christians living in the first century – the original audience of the letter. Scholars believe it to have been written sometime in the early to mid-sixties—the same time as the Neronic persecution. Per the edict of Caesar, all those claiming to be Christian w/in the Roman empire were open game to be tortured or killed. As a result, great temptation was placed upon the covenant community to temporarily turn away from the Faith – or least hide their Faith, until things got better. For the Jewish Christians, that meant going back to their former religion (Judaism). In their minds, this was both an acceptable alternative to Christianity and an accessible safe-haven from the raging Roman storm. The author of Hebrews, however knew that such compromise was not only eternally dangerous, but largely due to wrong perspective. In other words, how these Jewish Christians were interpreting their Faith and current situation was very different from the view or vantage point of God. It is here then that the author expects us to feel the jolt back to reality. If you are beginning to feel like the Christian life is too hard, or that the preservation of God’s people will (at times) require a little “letting off the gas”, now is the time to take a sip of the following dark-brewed truths:

1. Countless saints have run the Christian race with faithful endurance until the end.

(1) = The “witnesses” he is referring to are those in the prior chapter (sometimes called “The Hall Of Faith”). It contains a list of those saints who stayed the course of faithfulness during their lives – i.e. who finished their spiritual races as winners. This BTW, the Apostle Paul says, is our only option in this life (i.e. we must run to win – 1Co 9:24). It is also how he finished the course of his life (2Ti 4:7-8). Regarding those the writer of Hebrews is referring to, there were more than a few who finished this way. We are instead “surrounded by so great a cloud”. IOW: Countless others have done (successfully) what God is now requiring of us today. (11:32) = More conquering saints than can be addressed. And the kinds of things they conquered were no small feat (11:33-38). Yet through all of it, they remained faithful to God. It is w/this in mind (then), that the writer of Hebrews can say “let us run w/endurance the race that is set before us.” = Like the countless others who have gone before, we (too) have the ability to stay the course of faithfulness during our lives, we (too) have the ability to persevere and conquer – even the worst of adversity or temptation, that may come against us and our Christian Faith. For those receiving this letter, that meant enduring what was already taking place – i.e. the tortures/persecution under Nero. For us (today), the worse we will likely ever face (in respect to our Christian Faith), will be a far cry from anything close to what they faced (e.g. loss of family/friendships). Regardless of what it is (or how severe), the writer of Hebrews (under the inspiration of the Holy Spirit) is telling us, we can do it, we can “run with endurance”, we can run to win. If they did it —so can we. We too can become those the “world is not worthy of” – i.e. people w/o a price; who are better than anything this wicked world and our flesh could offer us  – or threaten us w/,  to pull us away from being faithful to God. This was the attitude of Christ – and as already discussed, what God is requiring/expecting of us today (2-4) (Mat 4:8-9 w/1Jo 2:15-17; Consider also: Phi 4:13; 2Ti 1:7; 2Pe 1:3).

That being said, success in anything requires more than simple potential – and that includes the Christian life. Though we have the potential to join a pantheon of the world’s greatest champions, that will never happen unless we do what the author of Hebrews says – before his call to endurance running. Like most sports, if you are to be successful, there is a checklist of items that must be in place prior to the race itself. This is especially true when speaking of endurance running. Given the long distance of such running (50-100 mi.), these items become imperative not only to winning – but even surviving (e.g. endurance runners need to consume between 100-300 calories and drink about 16 oz. of water per hour). In respect to spiritual endurance running then, we find two such items – both of which are not things to be acquired. As discussed, we already possess everything we need for life and godliness). Rather they are what we must leave behind. The author says we must “lay aside (lit. be done with/leave behind) every weight and the sin that so easily entangles”. And notice, our departure from these things does indeed come before (or is a pre-requisite to) the call/command to run. The analogy used by the author helps us to see this clearly since both items function as impediments to the running process (“weight” and something that “entangles”).

What else is worth noticing before moving on, is the fact that whatever these two things specifically refer to, they were absolutely things that those in the “Hall Of Faith” –those former Christian endurance runners also had to lay aside (or leave behind) in order to conquer the course. IOW: This is what they (first) conquered as the means to conquering far more. And what exactly that is – or the author of Hebrews is getting at when he uses the terms “weight” and “the sin that so easily entangles” is (I believe) one thing (rather than two). It is the weighty and entangling sin of ghetto thinking.

(Why I say that): The word (translated) weight”/“encumbrance” (NAS) refers to things that cause us tire out/wear down quickly; and the phrase “the sin that so easily entangles” – those sins which restrict our ability to perform. Placed together grammatically (as they are here), the difference between them becomes imperceptible (since those things which wear us out, are equally those that restrict/impede normal function). They are (iow) one and the same thing. In the realm of endurance running this would include not only possessing gear that is too heavy, uncomfortable or lacking in protection from the elements, poor food choices or water consumption, but also the possession of a wrong mindset. Studies have shown that an athlete’s biggest restriction and contributing factor to fatigue is oftentimes not physiological but psychological. In the words of ultra-marathoner and former Navy Seal David Goggins, “when your mind is telling you that you are done, you have only used 40% of your body’s reserves” (e.g. “The top-down influence of ergogenic placebos on muscle work and fatigue”, European Journal Of Neuroscience, 2008).

Here (then) we see at least secondary support for the idea that what the author of Hebrews is getting at is indeed related to some form of poor thinking. That such thinking was indeed (what I call ghetto) is discerned by considering in more detail the purpose of the book. As mentioned, the entire letter was written in an attempt to keep them from quitting the Christian life due to hardship and going apostate. And that b/c they possessed a mindset which valued only what is easy, pleasurable, accommodating and accessible. To put it another way, if it takes work or training, requires pain, demands excellence, delays gratification, or is not accommodating and easily accessible it must be wrong/the wrong path (e.g. 1Pe 4:12).

This (by definition) is what I call “ghetto thinking”. It the perpetual short-term mindset that has as its greatest impediment the inability/willingness to endure anything tough, tedious, tempting or long –all the things found on the runner’s course of the Christian life. That this indeed was true of the Jewish Christians the author is writing to can be seen by considering several texts throughout the letter (e.g. Heb 3:12-14, 4:9-16, 5:11-14 w/6:1-6, 10-12, 10:23-26, 35-39 w/11:1-6 [faithfulness to godly thinking, the value of l-term v. s-term reward; 7-12 – Noah in building the ark, Abe in travelling to a foreign land, Sarah in believing God for a child in her old age, 13-16, the same is true of everyone else on the list – l-term blessing outweighed s-term pleasure] = The entire book is devoted to the effect of l-term v. s-term thinking and a call to the Hebrews to endurance – which comes only thru the former!). This dangerous impediment of ghetto thinking sb painfully relevant to us today (e.g. the number of kids who have been “easily” excommunicated vs. those who have won people to Christ in the easiest mission field on the planet – schools). We (likewise) run the risk of not “running w/endurance” (though this is equally our potential). Laying it aside (then) is imperative.

The following reminders should help:

1.1. The gospel message you accepted, Jesus you promised to follow and kingdom you entered are completely antithetical to ghetto thinking (Mat 7:13-14, 13:18-23, 16:21-27; consider also 19:16-19 – notice, Jesus’ agenda is not to make things easier than they were before – Heb 13:8).

1.2. Countless saints conquering means that though it is hard, it is not (in the slightest) impossible or too difficult. If it feels that way, it simply means you are ghetto (Rev 7:9-10).

1.3. Forgetting that heaven wb filled w/countless conquerors (of far more than ghetto thinking) is also a sign of ghetto thinking – i.e. short-term memory loss as it relates to redemptive history and that testing thru trials is how they are approved (5-7)(true even for Jesus -Heb 5:8).

1.4. Another sign of ghetto thinking is impulsiveness, or being guilty of “bottom-feeder” sins (i.e. illicit masturbation, looking at porn) since both reveal incredible low levels of self-control driven by a mindset that values quick, short-term pleasure that is easily accessible (Pro 28:21).

1.5. Becoming not only endurance runners for Christ, but also the kinds of people who find the cheap pleasures of this world not worthy of their time tells us that a big part of laying aside the ghetto mindset is gaining a passion for excellence, beauty and greater things (i.e. becoming a “Christian snob” – TBD next week).