Jason Alligood BI606 General Epistles and Revelation John C. Klaassen 03/28/11
Introduction
The warnings of the book of Hebrews are among the most debated passages in regard to interpretation and application. The exact verses vary, depending on which interpreter one references, but are generally seen to be in this range: 2:1-4; 3:7-4:13; 5:11-6:12; 10:26-39 and 12:25-29. The goal of this paper is to explain the given passages, including the audience, nature and results of each warning.
Expressed Views
Within the greater realm of what is considered Evangelicalism, there are several views that arise from the study of these passages. While we would like to say that all of us come to difficult texts like these without preconceived theological biases, we also know that this task requires that we take all of Scripture into account and in so doing, have the weight of the Bible itself instruct us in places that are more difficult to interpret. Therefore, having some synthesized theological system be absent from our task is virtually impossible.
With this in mind we must recognize that our conclusions are colored by our best attempts at synthesizing all of Scripture into a cohesive and understandable whole. The views that are displayed here carry the shade of the theological system to which they find themselves attached.
The first view is that the warning passages are picturing the author describing an actual full falling away (their understanding of apostasy from the Greek root ajfivsthmi) from the faith by those who were once really born-again and yet have in at least some fashion not heeded the warnings put forth by the author of Hebrews. This would fall into mainly the Wesleyan/Arminian tradition (Thomas R. Schreiner, Run to Win the Prize, 25).
The second view is what some have called the "loss of reward" view. This view states that neglecting the warning results in loss of eternal reward and possible temporal blessings and/ or life. This is generally held by those who are associated with free grace theology or formally a part of the Grace Evangelical Society (Schreiner, 25-26).
The third view is sometimes called the "test of genuineness" view. Those who ascribe to this, see that the audience of this book may have had "pretend" believers in their midst and therefore, those should be warned that if they turn from what they have said they have believed they will prove themselves to not be true believers at all. This is the majority view of those of a reformed/Calvinistic persuasion (Schreiner, 26-27).
Yet a fourth view would be held by those of an extreme covenantal view, sometimes called Federal Vision. This comes from an extreme covenantal view that sees the members of the covenant as both the saved and unsaved. Through infant baptism, you have members of the covenant that are not members of the church and so therefore, you have those who have "tasted" salvation, but later apostatize and never become full covenant members (Schreiner, 90-91).
A fifth position is that these warnings are hypothetical. Kent has explained, "Proponents of this view hold that the author has described a supposed case, assuming for the moment the presuppositions of some of his confused and wavering readers" (Homer A. Kent, The Epistle to the Hebrews, 113).
Finally a sixth and somewhat minority view is yet unlabeled (although it may be seen closely akin to the hypothetical view), sees the warnings/admonitions as a means of God's sovereignty in warning true believers to not abandon the faith, in which they will not and in so doing they are preserved by God, both from the beginning of their salvation to the end of their lives (Schreiner, 48).
Hebrews as a Sermon
Two questions that must be answered is, "To whom is the book of Hebrews written?" and "What is the nature and form of the letter?" The text seems to prove that the main audience of Hebrews is a church and that the people whom the author is addressing are believers, especially since the author tends to speak in first person plural pronouns throughout the letter. It also seems that since the theme of the book is very unified, that this was most likely a sermon. The author seems to indicate this by stating, "But I urge you, brethren, bear with this word of exhortation, for I have written to you briefly" (Heb. 13:22 NASB–U). Various commentators have taken this view and find that it is helpful in the exposition of the book as a whole, but also in regard of how to view the warning passages (See, Peter T. Obrien, The Letter to the Hebrews, 82 and R.T. France, "The Writer of Hebrews as a Biblical Expositor," Tyndale Bulletin, 247-248).
Premise
This author will seek to show that the recipients of the warning passages (in line with the rest of the sermon) are believers, that the author's intent in the warnings is to admonish those believers to perseverance and that though the warnings present consequences for not being heeded, the author of Hebrews continually shows that the believers will not fall away and will not suffer the fate of those who do not heed the warnings, due to the certainty of their salvation. With this in mind, we move on to our first warning passage.
How Will We Escape? (2:1-4)
This section begins with the word "For" (DiaV) which signifies a cause, hence the combination of DiaV tou~to, results in a rendering of "for this reason," (Heb. 2:1). It is possible to render these, "because of this," which causes our gaze to move backward in the text to determine what has brought us thus far. The author has spent the first chapter telling us that Jesus is better than the Prophets and better than the Angels. If it is true that Jesus is greater than the Prophets and the Angels, we must then "pay much closer attention to what we have heard." What have they/we heard? It must be that which God has spoken (cf. 1:1). What has God spoken? Each phase of God's revealing of Himself has included a promise to be believed. God has progressively spoken throughout history and what has been revealed has been recorded in the pages of Scripture, until he revealed himself in the second person of the Trinity, namely Jesus (cf. 1:2). If we believe that salvation is secured by believing God and what He has revealed and promised in each phase, then we now have a clearer understanding of salvation and how God has accomplished this in Jesus. These Jews needed to be reminded of the superiority of Jesus, that He was the fulfillment of these promises and should be the one looked to for salvation.
The connecting word is soterivan/soteriva" found in 1:14 and 2:3 respectively. In 1:14, having shown the superiority of Jesus over the angels and drawing out the implications of Jesus being known as the son of God in a unique way and all of His privileges as such, the author, not wanting to disparage the place of angels, clarifies that they have their place as the servants of God, rendering "service for the sake of those who will inherit salvation" (1:14). In 2:3, the author again brings this idea of salvation back into focus. The question raised, however, is, "In what sense?"
First it is important for us to determine who the "we" is in the passage. The "we" in 2:1 is the first pronoun addressing the audience since the "us" in 1:2. In light of this we must see the audience as those who have been given the revelation of God through Christ. Taking the surrounding context into account, the author is convincing the readers of the superiority of Jesus over previous religious adherences ("better than the angels," 1:4-14). Therefore it is safe to say that the author has at least the immature or uninformed believer in mind. The only limitation of this view is the author himself cannot be seen as immature. It is possible to view him as "stooping down" to their level, getting "eye to eye" with them, as he tries to explain the seriousness of the matter he is about to address, as a father would a child.
Secondly, we see three key words in this passage that will help us determine the meaning, which will in turn help us further with our goal of knowing the audience, determining the nature of the warning and the result of heeding or not heeding the warning. The three key word are: drift (pararuw`men), escape (ejkfeuxovmeqa) and neglect (ajmelhvsante").
Drift (pararuw`men) carries the idea of "to be washed away" or "drift away" (BDAG, 770). It is used only here in the NT and twice in the LXX, as "vanish" in Prov. 3:21 and as "streams" in Is. 44:4. Again, the first person plural, draws us to understand that the author in some way sees himself connected to this ability to drift.
Escape (ejkfeuxovmeqa) is defined lexically as, "to become free from danger by avoiding some peril," (BDAG, 312) and also as, "to become safe from danger by avoiding or escaping," (Louw and Nida [LN], 239) with other lexicons in general agreement on the totality of such "escape." We also notice the first person plural of this statement.
Neglect (ajmelhvsante") has a lexical definition of, "[having] no care for" (BDAG, 53) or "to not think about, and thus not respond appropriately to" (LN, 355). There is no first person plural used here in connection to the word neglect. The assumption is a carry over from the word "escape". We will discuss this further in our now attempted interpretation.
If the connecting idea is "salvation" (soterivan/soteriva") found in 1:14 and 2:3, we need to determine what sort of salvation is being spoken of here. Salvation need not always mean, regeneration, although, largely in Scripture it does, but in a general sense it means deliverance. Within the pages of Scripture we see that in a theological and soteriological sense, salvation has three phases. We are at a point in time, regenerated (saved, Eph 2:8-9), we are also in the process of being sanctified (being set apart or being saved, 2 Tim. 2:21) and we are also going to be glorified (ultimately, we will be saved Romans 8:30). This author would also argue that each of these is a necessary component of the "package" of salvation in a theological/ soteriological sense (Ephesians 2:1-10). Since Scripture speaks of all three and Scripture sees these connected intimately in to the "package" of soteriology, neglecting any part would be tragic.
Therefore, just as neglecting the words of the Angels in the older phases of God's revelation would bring a just penalty (cf. 2:2), so to would be the neglecting of the salvation that was spoken of by "the Lord" and then "confirmed by those who heard" (cf. 2:3). The question this now raises is, "Is it possible for those who have truly believed to ever truly fall away?". Again, this author hopes to show that the answer is no, but that each of the warning passages serves as an encouragement for believers to persevere, as we bring all of the "warning passages" into view.
In our current passage it seems the connecting idea that helps us see that he is addressing believers and that what he is doing is prompting them towards perseverance is found in 2:9-11. After explaining in more detail the superiority of Jesus, he then says, "But, we do see Him...the author of their salvation" (Heb. 2:9-10). This seems to contrast the idea that those who are born-again, can ever truly fall away. To what end then does he encourage them to persevere? Is this not, as Tom Schreiner points out (Schreiner, 48), what we do when we put a warning on a bottle of poison? We do not expect the reader to drink the poison, but the warning is still important. We do not expect true believers to fall away, but we must warn them as a means of protection. Schreiner encourages us to see the warnings as prospective and not retrospective (Schreiner, 48). We are not seeing these things as having already happened, as in 1 John 2:19, but rather that which is potential, though the true believer will never neglect so great a salvation.
Therefore what do we conclude about this first warning? In summary we see that though the author warns them of the danger of "drifting away" and the peril of no "escape" if they do (2:1-3), we also see that he is convinced that they will not drift, because they "do see Him", the one who brings "many sons to glory" and is the "author of their salvation through suffering" (2:9-11). In this we must not confuse meaning with application. What it means for the audience of that day, does mean the same for us, but certainly depending on the one who reads it today it could apply in several ways. Though not intended for the unbeliever, if such a person were to read it, they could draw the conclusion that they are not trusting in Jesus, therefore they are neglecting a great salvation and will not escape. However, the intended meaning is for believers as a word of admonishment to persevere.
An Evil Unbelieving Heart (3:12-4:13)
As with our last pericope it is important to review the context of this warning to discern what is an acceptable interpretation. The author has moved on to show that not only is Jesus better than the Prophets and Angels, but he is better than Moses (Heb. 3:1-6).
Though Moses was venerated in their eyes the author reminds his readers that there was a generation that "hardened their hearts" against Moses and therefore God. In so doing, God punished them by not allowing them to go into the land (Heb. 3:7-11). This is referring to the incident at Kadesh-barnea and the refusal of the majority to believe that God would allow them to conquer the Canaanite land (Num. 14)
The author then commends them that they should not have such a heart as those who went before them. Here he describes it as "an evil, unbelieving heart that falls away from the living God" (3:12-13). The admonition is one of accountability and encouragement. They are to "encourage each other day after day," and "hold fast to the beginning of [their] assurance." The author goes on again to illustrate from the lives of those who wandered in the wilderness. Their problem was one of "unbelief" (3:19). Here we find the crux of our passage and the word that needs our attention in the original language. How are we to understand "unbelief" and how does it tie this warning and encouragement together? The author is using the Kadesh Barnea event in 3:7-11 as an illustration of an unbelieving heart (ajpistiva" kardiva) and his admonition to them is to encourage one another in remembrance of what they had believed from the beginning (3:14). He describes the reason for the Israelites not being able to enter as a issue of "unbelief." (3:19).
However, the author is assured that they will not fall away, because they (the author and the audience) are those "who have believed [and] enter that rest" (4:3). This is further fortified by his words in 4:14 where he says that they (including himself) are "partakers of Christ" (reflecting back to 3:14 and 4:16) where they are able to "draw near with confidence to the throne of grace."
To speculate "if it were or is possible" for those who are saved to fall away becomes moot at this point. The text does not demand it. It only demands that they continue to encourage one another to live faithfully. They know that they will enter the rest.
At this time an opposing question may rise again, "If the true believer will never fall away, yet these warnings are for true believers, in what sense are these warnings not superfluous?". This author would argue they are not superfluous, in the same sense that they function as warnings do in our day. Spurgeon illustrates:
"But," says one, "You say they cannot fall away." What is the use of putting this "if" in, like a bugbear to frighten children, or like a ghost that can have no existence? My learned friend, "Who art thou that repliest against God?" If God has put it in, he has put it in for wise reasons and for excellent purposes. Let me show you why. First, O Christian, it is put in to keep thee from falling away. God preserves his children from falling away; but he keeps them by the use of means; and one of these is, the terrors of the law, showing them what would happen if they were to fall away. There is a deep precipice: what is the best way to keep any one from going down there? Why, to tell him that if he did he would inevitably be dashed to pieces...So God says, "My child, if you fall over this precipice you will be dashed to pieces." What does the child do? He says, "Father, keep me; hold thou me up, and I shall be safe." It leads the believer to greater dependence on God, to a holy fear and caution," (http://www.spurgeon.org/sermons/0075.htm, accessed March 16, 2011)
If we are saved, we are being saved and we will be saved, the process is not complete. Although we know that those who are truly born again are "eternally secure," all are in the process of reaching that eternity. We know for sure that we are going to make it, but we are admonished to live holy lives.
Impossible to Renew to Repentance (5:11-6:12)
In view of what has been stated above, we now come to the most difficult of the warning passages of Hebrews. The verse that gives us the most trouble is 6:6. One of the greatest problems, is that this is the first time the pronoun has changed from third person plural to second person plural, which then excludes the author and possibly puts the recipients of the warning into a different category than those of the previous and subsequent warnings. Actually within the entire pericope there are two different pronoun forms. The author addresses the audience as "we/ us" (Heb. 5:11; 6:1,3) then seems to distinguish between himself and the audience by using "you" or "we/you" phrases (Heb. 5:11-12; 6:9,11,12). The author mentions "everyone who" by means of illustrating those who are still in "need of milk and not solid food" (Heb. 5:12-14). How then are we to interpret this?
Since context is important we must begin earlier in our passage. As before, the author is trying to show the superiority of Jesus over all the "traditions" of the Old Covenant. The author is now showing that Jesus is better than any of the Levitical Priests. Jesus' priesthood is not of the Levitical line, but that of Melchizedek (whose lineage and priesthood is a mystery, yet confirmed by God as a true and everlasting priesthood [5:6]) The author explains why this was necessary for Jesus to be a better priest, then those of the Levitical line. In the midst of this, the author (and the Spirit of God) inserts a parenthetical statement about the condition of the people they are talking to when he states, "Concerning Him (Jesus and His priesthood) we have much to say, and it is hard to explain, since you have become dull of hearing." It is within this parenthesis and to these people that the author addresses the warning/encouragement.
Some question has arisen around what is meant by "enlightened", "tasted" and "partakers" in v.4. Some see this as meaning that they have merely been observers in worship and not true participants. For example some have said tasted might mean something like "sipped." certainly the word is metaphorical, for no one uses there tongue to "taste the heavenly gift." However, if we look at other places the word "tasted" is used it cannot mean "sipped," as the author uses the same word in regard to Christ and his death (Heb. 2:9), which He did not just "sip." It is not necessary to see those whom the author is warning any differently than we see them in the other passages of Hebrews.
We must then determine what it means that they have fallen away and cannot be renewed again to repentance. Again we look to a verse that commends the hearers as those the author is "convinced of better things concerning them," those "things that accompany salvation" (Heb 6:9). Again, the warning serves as an encouragement towards perseverance. It is looking forward, not backward. We may look at it this way, "It would be impossible to renew to repentance [if it were possible] for those who once partook in these things." The Gospel of Mark tell us that if the days were not cut short, even the elect would be deceived, however the days are cut short, since it is not possible for the elect to be deceived (Mark 13:19-23). Primarily the warning functions as a means of admonition to persevere, to move past the elementary, and the author is convinced they will!
There No Longer Remains a Sacrifice for Sins (10:19-38)
Again, we must let context rule our interpretation. The phrase that seems to be troubling is, "there no longer remains a sacrifice for sins." However, we must determine how this phrase fits into the context of the entire passage. The pattern that emerges in Hebrews is one that shows the superiority of Jesus over everything from the Old Covenant. Here we see Jesus' sacrifice is greater than the sacrifices of old. The priests (whom the author of Hebrews has already shown are inferior to Jesus' priesthood) also made inferior sacrifices; the author calls them but "a shadow of the good things to come" (Heb. 10:1). He also goes on to show that the priests of old were continually making sacrifices, day after day, which could never take away sins (Heb. 10:11). It is Jesus' sacrifice that is superior and once and for all. He makes one sacrifice for sins for all time and then sits down, rather than standing continually as the priests of old. It is based on this sacrifice that the forgiveness that has God remember no more the sins of the people, displays that there is no longer an offering made for sin, for the ultimate has already been made (Heb. 10:12)! Our confidence that the true believer will not fall away is found in the words, "For by one offering He has perfected for all time those who are sanctified" (Heb 10:18). And also, we see they "have confidence to enter the holy place by the blood of Jesus" (Heb.10:19).
Yet, with all of this, the author's warning is stern, calling them to not continue in willful sin, since there is judgement for those who "trample under foot the Son of God" and "regarded as unclean the blood of the covenant" and "insulted the Spirit of grace" (Heb. 10:29). How are we to understand this?
Here we have the clearest statement that the intent of the warnings is toward perseverance. The author tells them and us, that as true believers, "we are not of those who shrink back to destruction, but of those who have faith to the preserving of the soul" (Heb 10:39). This author likens it to the admonition of Romans, where Paul tells us that grace is not an occasion to forge ahead in our sin, but to persevere in the "newness of life" which comes from the death and resurrection of Christ, in which we have believed (Romans 6:1-7)! The author of Hebrews does not expect that they will not heed the warnings. To do so would mean certain judgment, something that is not possible for those who are truly born again. But they are those who have "faith to the persevering of the soul" (Heb. 10:39).
Do Not Refuse Him Who Is Speaking (12:25-29)
As with other of our pericopes, the author is looking back to a former event as a means of illustrating the what would be harmful for those in this current church to do, if they were to follow the example of those from the past. Here, he reminds them of the events of the giving of the Mosaic covenant at Mount Sinai. The fear that was struck in the people of that day was that they heard the voice of God and that the voice of God shook the mountain. The people of that day did not heed the voice and continually sinned, under the law, even though, they literally heard the voice of God and it shook the very mountain around which they stood (Deut 19:18)!
In the same way the warning/encouragement is that those to whom the author is writing now, should not ignore and should not refuse the voice of God in their day. The question is what is God saying that can be refused? It must be all that has been commanded at least since the last "therefore" and maybe even the "therefore" previous to that. If so, we see they must lay aside besetting sins and fix their eyes on Jesus(Heb. 12:1-2); they must endure discipline as sons and daughters (Heb. 12:4-11) and in light of that discipline they must strengthen their hands and feet (Heb 12:12-13); they must pursue peace with all men (Heb. 12:14) and see to it that they encourage all men that no one comes short of the grace of God (Heb 12:15-17).
All of this leads to the preface of our warning/encouragement. The author looks back to the Sinai event as an illustration both negatively (they have not come to such a mountain [Heb. 12:18-21]) and positively (rather they have come Mount Zion, where the mediator is Christ [Heb. 12:22-23]!) and Christ's blood has ratified the New Covenant and His blood speaks better than Abel's (Heb. 12:24).
This therefore is the "speaking" they should not refuse. Those who refused to hear the voice of God did not receive what was promised if they obeyed, but rather the judgment that accompanied disobedience, and so to those who were listening (again the pronoun changes to "you" instead of "we") if they refused to hear this voice, of Christ's blood speaking from heaven, they would not escape (back to "we").
However, we again see that as in all the warnings/encouragements, the author thinks more confidently of them. He states that he is confident that they "do receive a kingdom, which cannot be shaken" and that they should (and will) show gratitude by which [they] may offer to God an acceptable service (Rom 12:1-2) with reverence and awe" since, "God is a consuming fire" (Heb. 12:28-29).
If it is necessary for illustration once again, let us turn to the Scriptures to show that God's means of perseverance is sometimes found in warning. We are reminded of the events in Paul's life where he is on a ship that is headed to Rome to appeal to Caesar (Acts 27). In the midst of this journey, they are being ravaged by a storm. Paul had already told them that he was fearful that they may not only loose their possessions, but also their lives (Acts 27:10). Indeed the storm rages so, that the men fear they will lose their live (Acts 27:20). However, Paul assures them that they will live, for an angel has come and shared with him that he "must stand before Caesar" and that all that are with him will live (Acts 27:24). Can they be certain that they will live? God has said it, so it will happen! However, the sailors become fearful and begin to let down the ships rescue boat. What does Paul do? He warns them that if they do this, they will perish (Heb. 27:31)! Does Paul not believe God? God has told them they will be saved! The warning was necessary for the men to persevere to the end, yet it was God through the warning, that was keeping them safe!
Conclusion
Though these passages are amongst the most debated in Scripture, while knowing that the debate will continue, it seems as though a straight forward contextual reading of the book/ sermon as a whole helps us to see that the author of Hebrews is addressing believers and that as such these warnings cannot be actual, in the sense of ever coming to pass in the lives of true believers, but serve as warnings & encouragements to persevere. Lest this author be misunderstood, perseverance is a work of God wrought in the life of the believer and one way in which God does this is to warn us and encourage us persevere. In other words, as we saw in our illustration from Acts 27, God is not only the Sovereign Lord of the END, He is also the Sovereign Lord of the MEANS to the END.
