Ed Urzi - The Doctor's Office

Hebrews Chapter Seven

The term “high priest” has already appeared eight times within the first six chapters of the Biblical book of Hebrews. This phrase will also go on to appear eight additional times over the final seven chapters of this letter. Therefore, we can say that this subject is one of primary importance- and Hebrews chapter seven serves as the center point in discussing Jesus’ role as our high priest.

Despite the gravity of this subject however, the author of Hebrews questioned whether his audience was ready to grasp its importance…

“Even though Jesus was God’s Son, He learned obedience from the things He suffered. In this way, God qualified Him as a perfect High Priest, and He became the source of eternal salvation for all those who obey Him. And God designated Him to be a High Priest in the order of Melchizedek. There is much more we would like to say about this, but it is difficult to explain, especially since you are spiritually dull and don’t seem to listen” (Hebrews 5:8-11 NLT).

In this respect, we may view the author of Hebrews in the same way we might view a faithful coach who pushes an athlete to exceed his or her limitations. Thus, our author will press forward in this important discussion with the beloved members of his audience here in chapter seven.

Nevertheless, there are several spiritual and intellectual concerns that might impact our view of Jesus as our High Priest. Our author will address those objections throughout this chapter with several counterpoints, including…

The priestly order to which Jesus belongs is superior to the priesthood held by Aaron and his successors under the Old Testament Law.
The Old Testament provided for the establishment of this superior priesthood.
There were certain inadequacies within the Law itself that brought about the need for something better.
The ministry held by priests who served under the Old Testament Law was limited or temporary.
Unlike the Levitical priests, Jesus did not need to atone for his sins before engaging in His ministry on behalf of others
Jesus’ ministry continues eternally.

Therefore, as one source concludes…

“Here begins the longest single expository passage in the epistle. Its very length suggests its importance. Its theme is the core theme of Hebrews. The real resource of the readership, in the midst of their pressures, is the high priesthood of Christ. They must realize the greatness of that priesthood, its superiority to the Levitical institutions, and the perfect access they have to it on the basis of Christ’s death.” ₍₁₎

(1) John F. Walvoord and Roy B. Zuck, Bible Knowledge Commentary, C. The greater Priest and His greater ministry (7:1-10:18)

Hebrews chapter seven picks up on a topical discussion that initially began in chapter five. At that time, our author was diverted by his audience’s inability to grasp anything more than the ABCs of Christianity. However, he is now ready to continue his review of Jesus’ role as our High Priest by turning to a mysterious, shadowy figure who first appeared in the Old Testament book of Genesis…

“For this Melchizedek, king of Salem, priest of the Most High God, who met Abraham returning from the slaughter of the kings and blessed him, to whom also Abraham gave a tenth part of all, first being translated ‘king of righteousness,’ and then also king of Salem, meaning ‘king of peace’” (Hebrews 7:1-2).

So who was Melchizedek? Well, other than what we read here in the book of Hebrews, all that is known of Melchizedek is found in two Old Testament passages. The first reference to Melchizedek occurred in Genesis 14:18-20 and the second came centuries later in Psalm 110:4. If it were not for the valuable teachings that are given to us here in Hebrews chapter seven, these references would likely serve as little more than obscure historic footnotes.

We can begin our consideration of this enigmatic figure with a look at the events that surrounded his initial appearance in Genesis 14:18-20. This period encompassed the life of the Biblical patriarch Abraham (then known as Abram). During that time, many Biblical lands were ruled by independent communities or “city-states.” Genesis chapter fourteen relates the account of five kings who ruled city-states in the region of Sodom and Gomorrah and chronicles their decision to revolt against a ruling coalition of four other city-states.

Genesis 14:4 tells us that the citizens of these five city-states had been subject to a man named Kedorlaomer. Kedorlaomer held dominion over these cities for twelve years and apparently served as the leader of the four-city confederacy. That decision to revolt effectively served as a declaration of war, and it’s easy to guess what happened next…

“Then the king of Sodom, the king of Gomorrah, the king of Admah, the king of Zeboiim and the king of Bela (that is, Zoar) marched out and drew up their battle lines in the Valley of Siddim against Kedorlaomer king of Elam, Tidal king of Goiim, Amraphel king of Shinar and Arioch king of Ellasar–four kings against five” (Genesis 14:8-9 NIV).

So what did these political alliances have to do with Abram and Melchizedek? Probably not much- that is, until one of Abram’s relatives became entangled in their dispute.

III

“For this Melchizedek, king of Salem, priest of the Most High God, met Abraham returning from the slaughter of the kings and blessed him, and to him Abraham apportioned a tenth part of everything. He is first, by translation of his name, king of righteousness, and then he is also king of Salem, that is, king of peace” (Hebrews 7:1-2 ESV).

Genesis chapter fourteen continues with some additional background information concerning this reference to Melchizedek in Hebrews chapter seven…

“Now the Valley of Siddim was full of asphalt pits; and the kings of Sodom and Gomorrah fled; some fell there, and the remainder fled to the mountains. Then they took all the goods of Sodom and Gomorrah, and all their provisions, and went their way. They also took Lot, Abram’s brother’s son who dwelt in Sodom, and his goods, and departed.

Then one who had escaped came and told Abram the Hebrew, for he dwelt by the terebinth trees of Mamre the Amorite, brother of Eshcol and brother of Aner; and they were allies with Abram. Now when Abram heard that his brother was taken captive, he armed his three hundred and eighteen trained servants who were born in his own house, and went in pursuit as far as Dan” (Genesis 14:10-14).

So Abram mobilized his 318-member army in order to execute this rescue mission…

“He divided his forces against them by night, and he and his servants attacked them and pursued them as far as Hobah, which is [d]north of Damascus. So he brought back all the goods, and also brought back his brother Lot and his goods, as well as the women and the people” (Genesis 14:15-16).

As a result of this great military victory, we’re told that a representative of the people who were liberated by Abram sought him out to express his appreciation. But someone else visited Abram as well- and that person turned out to be someone who far different than Abram’s first visitor…

“After Abram returned from defeating Kedorlaomer and the kings allied with him, the king of Sodom came out to meet him in the Valley of Shaveh (that is, the King’s Valley). Then Melchizedek king of Salem brought out bread and wine. He was priest of God Most High, and he blessed Abram, saying, ‘Blessed be Abram by God Most High, Creator of heaven and earth. And blessed be God Most High, who delivered your enemies into your hand.’ Then Abram gave him a tenth of everything” (Genesis 14:17-20).

We’ll continue with our look at these historic events next.

“Now this Melchizedek, king of Salem, priest of the most high God, met Abraham as he was returning from defeating the kings and blessed him. To him also Abraham apportioned a tithe of everything. His name first means king of righteousness, then king of Salem, that is, king of peace” (Hebrews 7:1-2 NET).

Following his successful military campaign against a coalition of four city-states, Abraham (then known as Abram) received visits from two different people. The first visitor was the king of Sodom. While that visit is not relevant to this portion of Scripture, Abraham’s second visitor was critical to this discussion of Jesus’ priestly ministry. That second visitor’s name was Melchizedek.

As mentioned earlier, Melchizedek is something of a mysterious figure. In addition to his position as the king of Salem, he also served as a priest of the most high God. The Biblical book of Genesis mentions nothing concerning Melchizedek’s origin, why he came to visit Abraham, how he became a priest of God, or how Abraham knew him. We only know that Melchizedek was there with Abraham, he brought out bread and wine, and Abraham responded by giving Him ten percent of his plunder.

We’ll consider some potential answers to those mysteries as we move through our text from Hebrews chapter seven. But for now, let’s direct our attention to what we do know. First, we’re told that Melchizedek was the king of Salem. “Salem” is a word that means “peace,” and is thought to be the oldest name for the city of Jerusalem. ₍₁₎ In light of this, we can say that Melchizedek was the “king of peace.”

The name Melchizedek means “king of righteousness.”₍₂₎ Thus, Melchizedek held the dual role of priest and king, a rare combination in any era. In addition, Melchizedek brought out bread and wine, two elements that achieved greater significance in the New Testament account of Jesus’ life (see 1 Corinthians 11:23-26).

This information makes it possible to draw several comparisons between Melchizedek in the Old Testament and Jesus in the New Testament. Those comparative qualities have led many to conclude that Melchizedek was a Christophany, or an Old Testament appearance of Christ prior to His physical birth. This seems unlikely, for Hebrews 7:3 will later tell us that Melchizedek was “…made like the Son of God.” Nevertheless, we can say that Melchizedek was a type (or symbol) of Christ at the very least.

We’ll take a closer look at these comparisons between Jesus and Melchizedek next.

(1) See “Salem” The Online Bible Thayer’s Greek Lexicon and Brown Driver & Briggs Hebrew Lexicon https://www.blueletterbible.org/lexicon/g4532/kjv/tr/0-1/

“For this Melchizedek– King of Salem, priest of the Most High God, who met Abraham and blessed him as he returned from defeating the kings, and Abraham gave him a tenth of everything; first, his name means king of righteousness, then also, king of Salem, meaning king of peace” (Hebrews 7:1-2 HCSB).

There are several points of similarity between Melchizedek and Christ that are worthy of a closer look. For example…

Melchizedek was the king of Salem (a word that means “peace”). Romans 5:1 tells us, “…we have peace with God through our Lord Jesus Christ.”
The name Melchizedek means “king of righteousness.” 1 Corinthians 1:30 says Jesus “…has become… our righteousness.”
Melchizedek was a priest. As we read earlier in Hebrews 4:14, “we have a great high priest who has gone through the heavens, Jesus the Son of God.”
When the Roman governor Pontius Pilate asked Jesus, “Are you the king of the Jews?” Jesus replied, “It is as you say” (Matthew 27:11). So, like Melchizedek, Jesus is both a priest and a king as well.
Melchizedek was a priest, but he fell outside the ancestral lineage of those who were called to serve God in that capacity. In a similar manner, Jesus’ human genealogy did not derive from the priestly tribe of Levi. The author of Hebrews will address that subject at greater length in verses 14-19.
As we’ll see in the following verse, Melchizedek is seemingly “…without father, without mother, without genealogy, having neither beginning of days nor end of life.” In much the same way, Jesus is the eternal Son of God who has no beginning of days nor end of life in regard to His divine nature.
In Hebrews 7:4, our author will invite us to consider how great Melchizedek was. Titus 2:13 similarly references “…the blessed hope and glorious appearing of our great God and Savior Jesus Christ.”
The following verse will also tell us that Melchizedek held a position that was superior to that of the famous Old Testament patriarch Abraham. This recalls the following exchange between Jesus and the religious leaders of His day: “Then the Jews said to Him… ‘Are You greater than our father Abraham, who is dead? And the prophets are dead. Who do You make Yourself out to be?’ …Jesus said to them, ‘Most assuredly, I say to you, before Abraham was, I AM’” (John 8:52-53, 58).

These comparative qualities will be helpful to remember as our author engages this subject throughout the rest of this chapter.

“This Melchizedek was king of Salem and priest of God Most High. He met Abraham returning from the defeat of the kings and blessed him, and Abraham gave him a tenth of everything. First, the name Melchizedek means ‘king of righteousness’; then also, ‘king of Salem’ means ‘king of peace.’” (Hebrews 7:1-2 NIV)

Genesis 14:18 tells us how Melchizedek served bread and wine following Abraham’s military victory over a coalition that held his nephew as a prisoner of war. Those familiar elements served as a precursor to the events that took place at Jesus’ last supper with His disciples…

“While they were eating, Jesus took bread, gave thanks and broke it, and gave it to his disciples, saying, ‘Take and eat; this is my body.’ Then he took the cup, gave thanks and offered it to them, saying, ‘Drink from it, all of you. This is my blood of the covenant, which is poured out for many for the forgiveness of sins’” (Matthew 26:26-28).

One source examines these elements and makes the following observations…

“Further details link Melchizedek with Christ. When Melchizedek meets Abraham, he presents ‘bread and wine’ (Gen. 14:18). This anticipates the emblems of bread and wine that Jesus spoke of when he used them at his last Passover supper, saying that they represent his body and blood, broken and shed for us for the remission of sins. (Matt. 26:26-28) Presenting a sacrifice is a priestly role, and Melchizedek is also called ‘priest of God Most High’ (Gen. 14:18).” ₍₁₎

This portion of Scripture also mentions how Abraham gave Melchizedek “…a tenth of everything.” That ten percent portion is commonly defined as a “tithe.” Another commentary examines that offering in a contemporary framework…

“One of the first standards of giving found in the Bible is the tithe, a word which means ‘tenth.’ Abraham tithed in Gen 14:20 after returning from the daring rescue of his nephew Lot from four enemy kings. He encountered the priest Melchizedek and voluntarily surrendered to him one-tenth of all the spoils he had taken from his enemies. It’s often said that the tithe is Old Testament ‘legalism,’ but Abraham tithed some 430 years before the Law was given to Moses.

…Like every other facet of serving God, all giving (including the tithe) should be done with the right attitude. When giving is viewed as a rule and done out of a sense of duty, it becomes legalism. But it is not legalistic to give if we do so in thanksgiving to the Lord… we have plenty to be thankful for, including our ability to work.” ₍₂₎

VII

“without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God, remains a priest continually” (Hebrews 7:3).

Much like a skilled illusionist who suddenly appears in a puff of smoke, Melchizedek entered the Biblical record seemingly out of nowhere: “He is without father or mother or any family. He has no beginning or end of life…” (CEB). However, this account presents several challenges if we accept Melchizedek as an ordinary human being.

For instance, it seems unlikely that Melchizedek was a pre-incarnate appearance of Christ, given that he was “…made like the Son of God.” ₍₁₎ This is important because human beings are finite- and any finite thing must have a cause to explain its existence. This is not only true of someone like Melchizedek; it is also true of every human being who has ever lived.

Neither can we say that Melchizedek caused his own existence. In order for Melchizedek to cause his own existence, it would have been necessary for him to exist before he existed. This is a logical impossibility, for something that has a beginning cannot exist before it exists. Therefore, we can dismiss the possibility that Melchizedek created himself.

While these observations may seem irrelevant to our discussion of Hebrews 7:3, they have an impact that far exceeds a simple investigation of Melchizedek’s life. For example, we can view these questions regarding Melchizedek’s lack of parentage as scaled-downed versions of a much larger question: “If everything needs a cause, then who or what caused God?”

The premise of that question requires careful attention before we attempt a response. You see, we’re not saying that everything needs a cause; we’re saying that every finite thing needs a cause. In other words, everything that begins to exist must have a cause for its existence. As an eternal (or non-finite) being, God is the self-existent, uncaused, first cause who explains the existence of every finite thing. Therefore, God is excluded from the premise of that question by necessity.

That leaves us with two options regarding Melchizedek’s origin: either he was a direct creation of God (which is unsupported by the text) or he had human parents. So why would Hebrews 7:3 make this kind of statement? We find the answer in the difference between Melchizedek’s priestly ministry and the priesthood held by the ancient tribe of Levi…

“…Melchizedek appears in history with no record of a genealogy or ancestral line, no record of his birth, and no record of his death. The point is, Melchizedek appears to transcend earthly existence; this makes him a type of Christ, who truly does transcend earthly existence as the eternal King-Priest who has no predecessor and no successor in His high office.” ₍₂₎

(1) We will address this possibility at greater length later in this series

(2) GotQuestions.org, What is the order of Melchizedek (Psalm 110:4; Hebrews 7:17)? Retrieved 06 June, 2022 from https://www.gotquestions.org/order-of-Melchizedek.html

VIII

“Without father, without mother, without genealogy, he has neither beginning of days nor end of life but is like the son of God, and he remains a priest for all time” (Hebrews 7:3).

The Old Testament book of Ezra chronicles the return of a group of Israelites who had been deported from their ancestral homes by the ancient Babylonians (see Ezra 1:1-3). However, one group of Israelites who made that return trip were prohibited from resuming their former duties…

“Three families of priests… also returned. …They searched for their names in the genealogical records, but they were not found, so they were disqualified from serving as priests” (Ezra 2:61-62 NLT).

This brief excerpt illustrates the importance of an ancestral registry in respect to the Old Testament priesthood. That priesthood was established in the Biblical book of Exodus based on God’s directive to Moses…

“Now take Aaron your brother, and his sons with him, from among the children of Israel, that he may minister to Me as priest, Aaron and Aaron’s sons: Nadab, Abihu, Eleazar, and Ithamar” (Exodus 28:1).

This is an important point in the context of Hebrews chapter seven. The Old Testament priesthood was limited exclusively to the descendants of Levi through the family of Aaron. Everyone else was excluded. On one occasion when someone who was not genetically linked to Aaron attempted to fulfill a priestly role, the results were disastrous (see 2 Chronicles 26:16-20).

Because of this, it is important to note that Melchizedek’s priesthood was based on a different order from the one held by those who were descendants of Aaron. Unlike the members of the Levitical priestly class, Melchizedek’s priesthood did not depend upon a specific genetic lineage. One source explains the nature of that priestly ministry…

“…it is the reverse of the rules which governed the Aaronic priesthood which depended entirely on descent. Under Jewish law a man could not under any circumstances become a priest unless he could produce a certificated pedigree going back to Aaron. Character and ability had nothing to do with it; the one essential was that pedigree.

…On the other hand, if a man could produce a pedigree reaching back to Aaron, apart only from certain specified physical blemishes nothing on earth could stop him being a priest. Genealogy was literally everything. So then, the first difference between the two priesthoods was this–the Aaronic priesthood depended on genealogical descent; the priesthood of Melchizedek depended on personal qualification alone. Melchizedek’s priesthood was based on what he was, not on what he had inherited.” ₍₁₎

(1) Barclay, William. William Barclay’s Daily Study Bible, “A Priest After The Order Of Melchizedek (Heb 7:1-28)”

“And indeed those who are of the sons of Levi, who receive the priesthood, have a commandment to receive tithes from the people according to the law, that is, from their brethren, though they have come from the loins of Abraham” (Hebrews 7:5).

It often helps to consider where we began in order to determine where we are going. In the case of the Jewish Christians addressed here in the Biblical book of Hebrews, there was an incident that took place in the life of their ancestor Abraham that presented them with a proverbial fork in the road. One fork led back to the Levitical priesthood, and all it represented. At the other fork stood Melchizedek, the ancient priest-king of God Most High.

The Old Testament book of Numbers records the following directive from God concerning the people of ancient Israel: “I give to the Levites all the tithes in Israel as their inheritance in return for the work they do while serving at the Tent of Meeting” (Numbers 18:21 NIV). In light of this, it is interesting to consider the relationship between these members of the Old Testament tribe of Levi (who were descended from Abraham) and Melchizedek.

Even though Abraham served as the forefather of the Levitical priestly class, he did not receive a tithe from Melchizedek. Instead, it was the other way around- Abraham gave a tithe through Melchizedek. Now before we continue, we should remember that Abraham was no ordinary person. In fact, the New Testament book of James refers to him as “…the friend of God” (James 2:23). Yet Abraham acknowledged Melchizidek’s superiority through his decision to submit a tithe to God through him.

That brings us to the fork in the road mentioned earlier. When faced with a decision to pursue the Old Testament means of relating to God though the Levitical priesthood, or the New Testament means of relating to God through Christ, the question becomes, “which is better?” The author of Hebrews responds to that question with a bit of inductive reasoning here within this passage.

Even though the “…descendants of Levi who are priests are commanded by the Law to collect one tenth from the people of Israel” (GNT), there is a sense in which they paid tithes through their ancestor Abraham. Much like an Olympic athlete who represents his or her country, Abraham similarly represents those who follow him- including the members of the Levitical priesthood.

So the fact that Abraham’s tithe passed through Melchizedek served to demonstrate his preeminence. Since Jesus is our High Priest according to the order of Melchizedek, that makes His priesthood superior to any other.

“Now consider how great this man was, to whom even the patriarch Abraham gave a tenth of the spoils” (Hebrews 7:4).

In Hebrews 7:4, the author of Hebrews will invite us to journey with him as he considers the priestly order of Melchizedek and Jesus’ superiority over the Levitical sacrificial system.

It is no coincidence that the first portion of that journey mentions “…the patriarch Abraham.” The word “patriarch” is comprised of the words patri (or “father”) and arche (meaning “first”) in the original language of this passage. This concept thus serves to distinguish Abraham as the “first father” of the Jewish people. It also means that Abraham’s interaction with Melchizedek held some critical implications.

You see, it is important to remember that Abraham’s relationship with Melchizedek predated the Levitical priesthood by several centuries. Yet, Abraham recognized Melchizedek’s authority as priest and king and responded by giving ten percent of his plunder to God through him. One theologian explains the significance of that act in a helpful and succinct manner…

“Since Abraham paid a tithe to Melchizedek, and Melchizedek blessed Abraham, it is clear that Melchizedek was superior to Abraham. By extension, Abraham’s position in the Hebrew lineage made him greater than his son Isaac, and Isaac was greater than his son Jacob, and Jacob was greater than his sons, which included Levi.

So if Abraham was greater than Levi, and if Melchizedek was greater than Abraham, then obviously Melchizedek was greater than Levi. Therefore, if Jesus is a priest after the order of Melchizedek, His priesthood is not inferior to the Levitical priesthood but superior to it. That is how the author of Hebrews argues.” ₍₁₎

This helps explain why this reference to “a tenth of the spoils” has found its way into the Biblical record. It also leads us to the following conclusion: it would be wrong to return to the service of an earthly priest when the “first father” of those who seek God in faith recognized someone greater. The same is true of anyone who seeks to gain acceptance with God through their individual efforts today.

That also includes those who seek to gain favor or acceptance with God through a mediator other than Christ. As we are told in the Biblical books of 1 Timothy and Acts…

“For there is one God and one Mediator between God and men, the Man Christ Jesus” (1 Timothy 2:5).

“Salvation is found in no one else, for there is no other name under heaven given to mankind by which we must be saved” (Acts 4:12 NIV).

(1) Sproul, R. C. (2014). Everyone’s a Theologian: An Introduction to Systematic Theology. Reformation Trust Publishing. Page 116.

XII

“But Melchizedek, who was not a descendant of Levi, collected a tenth from Abraham. And Melchizedek placed a blessing upon Abraham, the one who had already received the promises of God. And without question, the person who has the power to give a blessing is greater than the one who is blessed” (Hebrews 7:6-7 NLT).

The word “truth” can be defined as “that which corresponds (or conforms) to reality.” A “self-evident truth” is a truth that is so obvious and undeniable that it requires no further explanation or support other than itself. The author of Hebrews identifies one example of a self-evident truth when he says, “Without question, the less important person is blessed by the more important person” (CEB).

With this in mind, let’s reconsider what transpired between Abraham (then known as Abram) and Melchizedek upon Abraham’s return from a significant military victory…

“King Melchizedek of Salem brought out bread and wine. He was a priest of God Most High. He blessed Abram, and said, ‘Blessed is Abram by God Most High, maker of heaven and earth. Blessed is God Most High, who has handed your enemies over to you.’ Then Abram gave him a tenth of everything” (Genesis 14:18-20 GW).

Our author uses that historical event to reiterate the self-evident truth mentioned earlier: “…it is beyond all dispute that the one who blesses has higher status than the one who receives the blessing” (CJB). The following commentators identify several important repercussions that emerge from this passage…

“Now if Abraham is greater than Levi and Abraham subordinated himself to Melchizedek, then it means that the priest Melchizedek is greater than Levi and the entire line of Levi. The conclusion is clear. The priesthood of Melchizedek is a higher order of priesthood than the Levitical priesthood. This gives supreme dignity to the high priestly office of Christ.” ₍₁₎

“When one man blesses another man, it is understood that the superior blesses the inferior. This does not signify any personal or moral inferiority, of course, but simply an inferiority of position. As we read these arguments based on the OT, we should try to picture the reactions of the Hebrew readers. They had always revered Abraham as one of their greatest national heroes, and rightly so. But now they learn that Abraham acknowledged a non-Jewish priest as his superior. Just think! This was in their Bible all the time and they had never noticed it.” ₍₂₎

(1) Sproul, R. C. (1986). Chosen by God. Wheaton, IL: Tyndale House Publishers. Page 35-36.

(2) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad Thomas Nelson Publishers (Hebrews 7:7)

XIII

“Here mortal men receive tithes, but there he receives them, of whom it is witnessed that he lives. Even Levi, who receives tithes, paid tithes through Abraham, so to speak, for he was still in the loins of his father when Melchizedek met him” (Hebrews 7:8-10).

The New Testament book of Hebrews contains a number of advanced spiritual teachings, and this portion of Scripture is no exception. However, we can gain a better understanding of this passage if we break it down into its constituent elements…

Here mortal men receive tithes. This refers to the generations of those who served as Old Testament priests and then passed from this earthly life. As our author will observe later in this chapter, “There were many priests under the old system, for death prevented them from remaining in office. But because Jesus lives forever, his priesthood lasts forever” (Hebrews 7:23-24 NLT).

but there he receives them, of whom it is witnessed that he lives. Unlike the members of the Levitical priesthood whose lives were reflected in a genealogical record, Melchizedek’s birth and death were never recorded. Thus, Melchizedek symbolically engages in a never-ending priesthood. This builds upon the description of Melchizedek given to us earlier in this chapter: “…having neither beginning of days nor end of life, but made like the Son of God, remains a priest continually” (Hebrews 7:3).

Even Levi, who receives tithes. The Biblical book of Numbers details the rules and responsibilities concerning tithes: “The Lord said to Aaron, ‘You will have no land or property of your own as the other Israelites will have. I am your possession and your property among the Israelites. ‘I am giving the Levites one-tenth of every Israelite’s income. This is in return for the work they do at the tent of meeting’” (Numbers 18:20-21 GW). The important thing to notice from this passage is that the Levites received tithes, not the other way around.

paid tithes through Abraham, so to speak. Like all Israelites, the Levites traced their ancestral history back to Abraham. When Abraham gave a tithe to Melchizedek, Levi did so as well in a sense. Our author will explain how he came to that conclusion next…

for he was still in the loins of his father when Melchizedek met him. Every member of Israel was genetically represented in Abraham. His decision to offer a tithe to God through Melchizedek established a relationship through which his descendants (including the Levitical priests) participated in that offering.

These observations will serve to prepare us for the conclusion that follows next.

XIV

“Therefore, if perfection were through the Levitical priesthood (for under it the people received the law), what further need was there that another priest should rise according to the order of Melchizedek, and not be called according to the order of Aaron?” (Hebrews 7:11).

On the timeline of Biblical history, there is a multi-century gap between Abraham’s encounter with Melchizedek and the next mention of Melchizedek’s name in Psalm 110. In between those references came the beginning of the Levitical priesthood. That leaves us with the following sequence of events…

Abraham meets Melchizedek and responds by giving him “…a tenth of everything” (Genesis 14:18-20).
The Old Testament Levitical priesthood begins (Exodus 28).
Psalm 110 makes the following statement regarding the Messiah: “The Lord has sworn And will not relent, ‘You are a priest forever According to the order of Melchizedek’” (Psalm 110:4).

The author of Hebrews uses this chronology to make an important point with a relatively simple question: “…if the priesthood of Levi, on which the law was based, could have achieved the perfection God intended, why did God need to establish a different priesthood, with a priest in the order of Melchizedek instead of the order of Levi and Aaron?” (NLT).

Jesus also touched upon the superior nature of that priestly order in an exchange with the religious leaders of His day. After successfully fielding several questions that were designed to entrap Him, Jesus responded with a question of His own from Psalm 110…

“Then, surrounded by the Pharisees, Jesus asked them a question: ‘What do you think about the Messiah? Whose son is he?’ They replied, ‘He is the son of David.’

Jesus responded, ‘Then why does David, speaking under the inspiration of the Spirit, call the Messiah ‘my Lord’? For David said, ‘The Lord said to my Lord, Sit in the place of honor at my right hand until I humble your enemies beneath your feet.’ Since David called the Messiah ‘my Lord,’ how can the Messiah be his son?’

No one could answer him. And after that, no one dared to ask him any more questions” (Matthew 22:41-46 NLT).

So Jesus holds a position that is greater than any Levitical priest, but He also holds a position that exceeds the one held by Israel’s greatest political leader: David, the king of Israel. Because of this, we can say that Jesus overcomes the inadequacies that may exist within those religious or political orders that are led by mere human beings.

“For the priesthood being changed, of necessity there is also a change of the law” (Hebrews 7:12).

In Romans 6:14 we read, “For sin shall not have dominion over you, for you are not under law but under grace.” Hebrews 7:12 clarifies that passage in helping to explain why we are no longer under the law.

To begin, we should recognize that there are three aspects to the Old Testament law: civil, ceremonial, and moral. The civil law defined lawful and unlawful activities and various types of contractual arrangements for the people of ancient Israel. The ceremonial law prescribed the manner in which sinful human beings could approach God under the Old Covenant sacrificial system. The moral law explained the difference between right and wrong.

In changing the arrangement through which human beings could approach their Creator, the ceremonial law had to be modified to accommodate that change. Since a new High Priest from outside the Levitical priesthood had come as a result of God’s promise, the priestly order also underwent a change. Under the old covenant, a human priest presided over the death of a sacrificial animal to atone for the sins of others. Under the new covenant, the High Priest sacrificed Himself to atone for the sins of others.

So what purpose did the Law serve? Well, the New Testament letter to the Galatians supplies the answer…

“Therefore the law was our tutor to bring us to Christ, that we might be justified by faith. But after faith has come, we are no longer under a tutor” (Galatians 3:24-25).

The Biblical book of Romans adds…

“For Christ is the end of the law for righteousness to everyone who believes” (Romans 10:4).

One source expands upon this idea as it relates to our passage from Hebrews 7:12…

“This verse is one of the clearest single statements in the New Testament indicating that God had terminated the Mosaic Law (Covenant; cf. Rom. 10:4)… Paul went on to say that Christians, therefore, are not under the Law (Rom. 6:14-15; Gal. 3:24-25; 5:1; 6:2; 2 Cor. 3:7- 11). That is, the Mosaic Covenant is not what God has given to regulate the lives of Christians.” ₍₁₎

Finally, it’s important to note that we still carry a moral obligation to honor God in our personal conduct, even though we are no longer under the civil and ceremonial requirements given to us in the Old Testament Law. Since the Law provides us with the knowledge of sin (Romans 3:20), the general moral principles we find there are just as valid today as they were when they were originally written.

(1) Constable, Thomas. DD, Notes on Hebrews 2022 Edition “The imperfection of the Levitical priesthood and the Mosaic Law 7:11-14” [7:12] https://www.planobiblechapel.org/tcon/notes/html/nt/hebrews/hebrews.htm

XVI

“For He of whom these things are spoken belongs to another tribe, from which no man has officiated at the altar. For it is evident that our Lord arose from Judah, of which tribe Moses spoke nothing concerning priesthood” (Hebrews 7:13-14).

Psalm 89:14 poetically describes two aspects of God’s character: “Righteousness and justice are the foundation of Your throne…” (NIV). When used in relation to God, these references tell us that God always does what is true, honest, good, and just. In addition, the Biblical Scriptures also use the word “holy” to describe God’s character. In other words, God is morally perfect and completely distinct from anything that may be wrong, corrupt, or impure (see Isaiah 6:1-5).

In light of these characteristic qualities, we can say that God never “breaks the rules” as He interacts with His creation. He consistently acts with integrity and always does what is ethical and right (Psalm 11:7). These attributes should guide our understanding of this passage from Hebrews 7:13-14.

You see, the fact that Jesus’ human lineage prevented Him from entering the Levitical priestly order was an issue that had to be addressed lawfully. Because of this, the Law had to be changed to accommodate this new (and better) High Priest. One commentary details the practical challenges associated with that change…

“As long as the Mosaic law was operative, the fact that Jesus was of the tribe of Judah created an insurmountable obstacle. The Law never honored or allowed one from that tribe to function as priest. Conversely, when King Uzziah, a Judahite, took that role to himself, God judged him with leprosy (2 Chr 26:16–21).

As long as the Law was functional, Jesus could not serve as priest. But the Law promised another priest, one after the order of Melchizedek, who would replace the insufficient levitical priesthood and its law.” ₍₁₎

Another source adds…

“It was from the tribe of Judah that our Lord was descended. The Mosaic legislation never authorized anyone from that tribe to be a priest. Yet Jesus is a Priest. How can that be? Because the law has been changed.” ₍₂₎

Finally, the Law itself provided for this amendment, as mentioned earlier. Therefore, God did not act capriciously in executing this change to a new and better priesthood. While the benefit of hindsight allows us to better understand that change, few could have anticipated the depth and breadth of God’s act of reconciliation in Christ before it took place.

(1) Edward E. Hindson and Woodrow Michael Kroll, eds., KJV Bible Commentary (Nashville: Thomas Nelson, 1994), 2554.

(2) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad Thomas Nelson Publishers (2 Corinthians 5:10) p.2179

XVII

“And it is yet far more evident if, in the likeness of Melchizedek, there arises another priest who has come, not according to the law of a fleshly commandment, but according to the power of an endless life” (Hebrews 7:15-16).

We can build upon the foundation of this passage by returning to some questions from earlier in this chapter: “Why would God create a different priestly order? If the Levitical priesthood was adequate to meet human spiritual need, then why execute this change to a new priesthood in the likeness of Melchizedek?”

In response, we can say that the Levitical priesthood never served to perfect anyone in God’s sight. In this context, “perfection” refers to the ability to draw near to God and enjoy a perfect relationship of fellowship with Him. In other words, the old Levitical priestly order could never entirely remove the barrier of sin that stood between God and humanity. Therefore, a new kind of priesthood was necessary; a new order of priestly ministry represented by Melchizedek.

Unlike the members of the Levitical priesthood, Jesus’ priestly ministry was not tied to His birth into the “right” family. On the contrary, this passage from Hebrews 7:16 stresses the independent nature of Jesus’ priesthood apart from any ordinance related to his ancestry. In addition, one could never say that a Levitical priest held an endless priesthood. Every member of the Levitical priestly class served a limited term- and once he passed from this earthly life, another priest rose to take his place.

In contrast, Jesus’ priestly ministry is of an entirely different order. He serves according to the “…power that comes from a life that cannot be destroyed (GW) and “…not by meeting the physical requirement of belonging to the tribe of Levi” (NLT) as we’re told in the passage quoted above. One Biblical commentator expands upon this idea with the following insight…

“Jesus’ priestly authority does not rest in what tribe/family He descended from, but from His possession of eternal, indestructible life (i.e., Melchizedek’s parents are not named in Genesis 14 and the word “forever” is used in Ps. 104:4). Jesus has the endless life of God (as well as the oath and promise of God).” ₍₁₎

Therefore, as another source concludes, “God’s declaration that the Messiah belongs to another order of priesthood in Psalm 110:4 Jesus’ priesthood is not based upon law or heredity (a fleshly commandment), but upon the power of God’s endless life.” ₍₂₎

(2) Guzik, Dave, Hebrews 7 – A Better Priesthood, A Better High Priest (15-17) https://enduringword.com/bible-commentary/hebrews-7/

XVIII

“For He testifies: ‘You are a priest forever According to the order of Melchizedek’” (Hebrews 7:17).

The word “order” can be defined in several ways. For instance, this word might take the form of a command or directive. It might refer to a pattern, sequence, or arrangement. Then there are computer scientists and mathematicians who use this word to identify structures and equations, while others might use it to describe business transactions with financial brokers.

Although the word “order” possesses several different meanings, Hebrews 7:17 uses this word in a very specific manner. In this context, “order” refers to…

The post, rank, or position that one holds in civic or other affairs. ₍₁₎
A distinctive class. ₍₂₎
The likeness or manner of something ₍₃₎

The Amplified Bible draws our attention to this definition in its translation of this verse: “…You are a Priest forever after the order (with the rank) of Melchizedek” (AMPC).

You see, the Levitical priests served within the limits of their order. For instance…

They were selected based on their genealogy.
They had to offer sacrifices to atone for their sins before they could minister on behalf of others.
They relinquished their roles as priests when they passed from this life.

On the other hand…

Jesus’ priesthood is associated with God’s oath (as we’ll see in Hebrews 7:20-21), not His human genealogy.
His sinless nature ensured that He never had to present a sacrifice for His sins (Hebrews 4:15, 7:26-27).
Jesus’ priestly ministry will never end, as we’re told in the passage quote above.

This has led one source to offer the following insight…

” In the book of Hebrews, Jesus is shown as a priest whose status is far greater than the Levitical priesthood (Hebrews 7:1-8:1). As a part of that presentation the passage cites Psalm 110, which declares Christ to be a “priest forever according to the order of Melchizedek” (Ps. 110:4; Heb. 7:17) In doing so, the author of Hebrews declares the Psalm passage to be a prophecy fulfilled in Christ.

He is not alone in citing this Messianic Psalm: Jesus quotes its first verse when he challenges the Pharisees to reflect on what they think about the Messiah, and Peter in his sermon at Pentecost quotes that verse as a credential for identifying Jesus as the promised Messiah (Matt. 22:41-46; Acts 2:32-36). The Psalm as a whole presents a king-priest of a very high order, acting on God ‘s authority, and its reference to Melchizedek, a king of righteousness and peace as well as a mysterious priest, shows an Old Testament type reaching far beyond its original historical context to a fulfillment in Christ.” ₍₄₎

(1) G5010 taxis Thayer’s Greek Definitions https://www.blueletterbible.org/lexicon/g5010/rsv/tr/0-1/

(2) G5010 taxis Mounce Concise Greek-English Dictionary of the New Testament https://www.billmounce.com/greek-dictionary/taxis

(3) “Order” International Standard Bible Encyclopedia, James Orr, M.A., D.D., General Editor

XIX

“For on the one hand there is an annulling of the former commandment because of its weakness and unprofitableness” (Hebrews 7:18).

A toolbox usually holds a variety of tools that are designed to complete various tasks. The fact that a toolbox often holds many different tools reminds us that one tool is insufficient for every job. For instance, a tool that is perfectly adequate for one purpose may be woefully inadequate for another. This simple illustration offers some insight into our text from Hebrews 7:18.

You see, there is a troublesome question hidden away within this verse. Notice that this passage tells us that the Old Testament Law was annulled due to its “weakness and uselessness” (ESV). Yet what does that say about the God who gave us that Law? How could a good God enact a system that is characterized in such a manner?

We can address that question by noting that Hebrews 7:18 uses the term weakness (and not worthless) in describing the Law. Much like a tool in a toolbox, the Law is perfectly adequate when used to perform its intended task. The New Testament book of Galatians identifies that task for us…

“What, then, was the purpose of the Law? It was added in order to show what wrongdoing is, and it was meant to last until the coming of Abraham’s descendant, to whom the promise was made…” (Galatians 3:19 GNT).

If we are seeking to demonstrate that human beings cannot live without doing wrong, then there is no greater tool in the spiritual toolbox to accomplish that task than the Old Testament Law. But as good as the Law is in revealing sinful behavior, it can do nothing to change the internal hearts and attitudes of those who live under it. Thus, it is weak and unprofitable for that purpose.

One source offers some additional insight regarding this passage…

“The Levitical Law did its job well, pointing out the sinfulness of mankind and condemning us for it. But, as powerful as it was in that regard, it was powerless in another way. Hebrews 7:18–19 tells us that the old Law was set aside ‘because it was weak and useless (for the law made nothing perfect).’ The Law had no way of changing our sinful nature. We needed something better to accomplish that. In fact, Hebrews goes on to say that the Law was ‘only a shadow of the good things that are coming—not the realities themselves. For this reason it can never . . . make perfect those who draw near to worship’ (Hebrews 10:1).” ₍₁₎

We’ll continue with another perspective on this question next.

Image Credit: Toolbox_icon.jpg: Tanemoriderivative work: ויקיג’אנקי, CC BY 2.1 JP, via Wikimedia Commons

(1) GotQuestions.org, What was the purpose of the Levitical Law? Retrieved 25 June, 2022 from https://www.gotquestions.org/Levitical-Law.html

“for the law made nothing perfect; on the other hand, there is the bringing in of a better hope, through which we draw near to God” (Hebrews 7:19).

When faced with a malfunctioning device, a substandard work product, or an incomprehensible set of operating instructions, it’s not unusual to hear people respond with the old saying, “Well, nothing’s perfect…” In one sense, this phrase is also true of the Old Testament Law.

As we continue with our look at the question of a perfect God who enacted an imperfect Old Testament Law, we now come to the insights offered by the following Biblical scholar…

HEBREWS 7:19—Was the Law of Moses perfect or imperfect?

PROBLEM: The psalmist declared that the ‘law of the Lord is perfect’ (Ps. 19:7). It reflects the very character of God (cf. Lev. 11:45). Yet the writer of Hebrews insists that ‘the law made nothing perfect’ (7:19), and thus God brought in a ‘better covenant’ (v. 22). This, he contends, would not have been necessary ‘if that first covenant had been faultless’ (Heb. 8:7). So, who is right? Is the law perfect or imperfect?

SOLUTION: The law was perfect in its nature, but imperfect in its results. It was a perfect expression of God’s righteousness, but an imperfect means of making man righteous. Of course, that is not the fault of the law itself or the purpose for which God gave it. For the law was never given to redeem sinners (Titus 3:5–6; Rom. 4:5), but to reveal sin. As a standard and means of revealing sin, the law was an impeccable norm and teacher. But it was only ‘our tutor to bring us to Christ, that we might be justified by faith’ (Gal. 3:24).

Like a mirror, the law was intended to reveal our imperfections as we look into it; but it, no more than the mirror, was intended to correct our imperfections. So the law is perfect in itself, as a rule and revealer of sin, but it is imperfect as a means of empowering us to overcome sin.” ₍₁₎

Therefore, we can close our look at this question by remembering that Jesus’ sacrificial offering did not simply cover sins in the same manner as a sacrificial offering administered by an Old Testament priest. Instead, He takes those sins away. The author of Hebrews will explore this work of Christ at greater length in chapters nine and ten. But first, he will return again to a familiar personality to reinforce his argument that Jesus’ ministry is superior to that of the Old Testament sacrificial system.

Image Credit: Mtunzini1, CC BY-SA 4.0, via Wikimedia Commons

(1) Norman L. Geisler and Thomas A. Howe, When Critics Ask : A Popular Handbook on Bible Difficulties (Wheaton, Ill.: Victor Books, 1992), 516.

XXI

“And inasmuch as He was not made priest without an oath (for they have become priests without an oath, but He with an oath by Him who said to Him: “The Lord has sworn And will not relent, ‘You are a priest forever According to the order of Melchizedek’”) (Hebrews 7:20-21).

An “oath” represents a solemn or official affirmation that validates a promise or statement. Of course, an oath is only as good as the person who makes it. That explains why witnesses are placed “under oath” when testifying in a court of law. While liars may not care about the damage to their reputation if they are found to be dishonest, the prospect of going to jail for lying under oath is often enough to motivate those individuals to tell the truth.

Yet, interestingly enough, the members of the Levitical priesthood were never sworn into their priestly offices. As mentioned previously within this chapter, the Levitical priests were selected on the basis of their genealogy. This makes Jesus’ priesthood superior in the sense that it is associated with an oath of God. In other words, the Levitical priests served according to their ancestry. Jesus served according to an oath taken by God Himself.

Unlike fallible human beings, God’s truthful and unchanging nature means He never needs to swear an oath. Nevertheless, “God also bound himself with an oath, so that those who received the promise could be perfectly sure that he would never change his mind” (NLT). Thus, God certified His oath by the greatest authority possible: Himself.

That being said, God’s affirmation of an oath does not mean that we should regularly engage in that practice. For instance, the New Testament letter of James says, “But most of all, my brothers and sisters, never take an oath, by heaven or earth or anything else. Just say a simple yes or no so that you will not sin and be condemned for it” (James 5:12 NLT). In fact, Jesus served as the source of that counsel…

“But I tell you, Do not swear at all… Just let your ‘Yes’ be a simple ‘Yes,’ and your ‘No’ a simple ‘No’; anything more than this has its origin in evil” (Matthew 5:33, 37 CJB).

As the Old Testament book of Ecclesiastes tells us, “It is better not to vow than to make a vow and not fulfill it” (Ecclesiastes 5:5 NIV). Therefore, we can take comfort in God’s sovereign decision to bind Himself with an oath while following this wise counsel regarding such oaths for ourselves.

XXII

“by so much more Jesus has become a surety of a better covenant” (Hebrews 7:22).

With the possible exception of those who serve within the banking and financial industries, the word “surety” may be an unfamiliar term for many. We can associate this word from Hebrews 7:22 with the idea of a “guarantee.” In fact, that is how “surety” is translated in many Biblical versions of this passage. Several commentators offer insights that help enrich our understanding of this concept…

“The Hebrew background is ‘a pledge put in the hand,’ which implies surety. It came to be used in Greek for collateral on a loan or a jail bond. Also, in Roman law it stood for that which was legally secured. Jesus is the Father’s surety of the effectiveness of the new covenant.” ₍₁₎

“The Greek word used here, engyos, was a legal term within the Graeco-Roman world, referring to someone who assumed an obligation in place of another. This expression parallels 8:6, which describes Jesus as the mediator of a better covenant.” ₍₂₎

“When sin is depicted as a debt, the New Testament calls Christ our Surety (Heb. 7:22). That’s an economic term, just as debt is an economic term. With this language, the Bible tells us that Christ is the One Who cosigns the note. He is the One Who stands there, backing up our indebtedness, taking on Himself the requirement of what must be paid.” ₍₃₎

Thus, Jesus serves as the personal guarantor of our salvation. That brings us to another important concept within this verse: the idea of a covenant. Much like the word “surety,” a covenantal agreement may seem unfamiliar to modern-day audiences. Nevertheless, a covenant it is not unlike certain other kinds of contractual arrangements in certain respects.

For instance, a covenant is like a modern-day contract in the sense that it serves to identify the responsibilities of those who enter it. And like many other types of contractual arrangements, a covenant often contains a list of penalties to be assessed against those who fail to fulfill its terms.

However, a covenant differs from other types of agreements in one important respect: the terms of a covenant are non-negotiable. In other words, the language contained within a covenant cannot be changed or revised to suit the desires of one party. Instead, a covenant must be accepted or rejected in its entirety without amendment. The specific covenant mentioned here in Hebrews 7:22 will go on to become a focus of greater attention as we continue through chapters eight and nine of this epistle.

(2) John D. Barry, Douglas Mangum, et al., Faithlife Study Bible (Bellingham, WA: Lexham Press, 2012, 2016), Heb 7:22.

XXIII

“This makes Jesus the guarantor of a better covenant” (Hebrews 7:22 ESV).

One key aspect of the Old Covenant involves its dependence upon the ability of fallible human beings to fulfill its code of conduct. As the author of Hebrews will point out in the following chapter, even the Old Testament prophets recognized that such a system would eventually need to be replaced with something better. That “something better” is a New Covenant that is secured and validated by Jesus Himself.

One source details the differences between these two covenantal agreements in a manner that warrants a lengthy excerpt…

“Those who follow Christ enjoy the benefits of a ‘better hope’ (Heb. 7:19) and a ‘better covenant’ (7:22) than the Mosaic Law and the sacrificial system described in the Old Testament (7:11–12).

The Mosaic Law:

Came from God.
Prepared the way and pointed toward Christ (Matt. 5:17; Rom. 5:20; Gal. 3:19–25).
Set the standard for holiness in every area of life, not just religious dimensions (1 John 3:4). (For example, Lev. 17–26 and Ex. 21–23 are concentrated collections of what the entire Law teaches. They include laws regarding leaders, the army, criminal cases, property rights and crimes against property, humane treatment, personal and family rights, and social behavior.)
Helped people know of their need for God because it exposed their bondage to sin (Rom. 7:7, 12, 14–25).

The Levitical Priests:

Came from the tribe of Levi (Deut. 18:1).
Functioned to: administer the Law to Israel (Mal. 2:6–7); represent the people before God by offering sacrifices (Lev. 4:20, 26, 31); judge matters in the land as a supreme court (Deut. 17:8–13).
Preserved the Torah, copies of the Law (31:24–26).
Cared for the temple after it was built.
Foreshadowed the priesthood of Christ’s followers (1 Pet. 2:9).

The writer of Hebrews shows that Christ is superior to the Law and the Old Testament priests. He is God’s provision to unite people directly with God.
Christ:

Offers a better hope than the Law (Heb. 7:18–20, 22).
Is a permanent priest, no longer vulnerable to death (7:23–25).
Always makes intercession for us (7:25).
Is holy, harmless, undefiled, separate from sinners, and has become higher than the heavens (7:26).
Has offered the one, final sacrifice for sins on our behalf—Himself (7:27).

No wonder we are called to submit to Christ and follow Him (10:19–22). He is our priest and our sacrifice, restoring us to God as beloved children.” ₍₁₎

(1) Word in Life Study Bible, electronic ed. (Nashville, TN: Thomas Nelson, 1996), Heb 7:19–22

XXIV

“Also there were many priests, because they were prevented by death from continuing. But He, because He continues forever, has an unchangeable priesthood” (Hebrews 7:23-24).

The transient nature of life is something that should be familiar to virtually everyone. From a historical perspective, we can see it in the rise and fall of nations. On a personal level, we can see it in the neighborhoods and landscapes that change, decay, or cease to exist. In a functional sense, we can see it in the mechanisms that break down, wear out, or become obsolete. Yet even while these realities seem rather depressing, Hebrews 7:23-24 offers hope.

You see, this portion of Scripture reminds us that many individuals served as priests over the centuries. For instance, the first-century Jewish historian Flavius Josephus reported the number of high priests who had served up until that point…

“Whence it is a custom of our country, that no one should take the high priesthood of God but he who is of the blood of Aaron, while every one that is of another stock, though he were a king, can never obtain that high priesthood. Accordingly, the number of all the high priests from Aaron… was eighty- three…” ₍₁₎

So this priestly institution changed as its members passed away and others took their place. And just as you might expect when looking at a generational cross-section of imperfect human beings, some who served within that institution were less than honorable. The book of the Old Testament prophet Jeremiah (a book that will be quoted extensively in Hebrews chapter eight) provides us with a glimpse into that reality…

“Do you really think you can steal, murder, commit adultery, lie, and burn incense to Baal and all those other new gods of yours, and then come here and stand before me in my Temple and chant, ‘We are safe!’—only to go right back to all those evils again? Don’t you yourselves admit that this Temple, which bears my name, has become a den of thieves? Surely I see all the evil going on there. I, the Lord, have spoken!” (Jeremiah 7:9-11 NLT).

Unfortunately, Jesus would go on to quote that very passage in addressing the spiritual leaders of His day as well.

Nevertheless, this passage offers encouragement as it illustrates the superior nature of Jesus’ priestly ministry. Since Jesus is eternal by virtue of His deity, He never needs to be replaced like those members of the Levitical order. And as we’ll see near the close of this chapter, Jesus’ character is impeccable, unlike some who served within the Levitical priesthood. So, while people and things may change, Jesus doesn’t- and that’s good news for us.

(1) Flavius Josephus, Antiquities of the Jews, 20.10.1 [public domain] https://www.biblestudytools.com/history/flavius-josephus/antiquities-jews/book-20/chapter-10.html

XXV

“Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them” (Hebrews 7:25).

Jesus made an unequivocal statement in John 14:6: “”I am the way, the truth, and the life. No one comes to the Father except through Me.” This represents an important message for those who seek to approach God on their own merit or though the intercessory efforts of others.

Many are undoubtedly familiar with the role of a mediator as someone who arbitrates and reconciles the differences between two groups or opponents. However, Hebrews 7:25 tells us that Jesus’ intercessory work is superior to that of any other prospective mediator. You see, Jesus’ ministry of intercession did not end with His physical death. Instead, it continues to this very moment as He intercedes for those who come to God through faith in Him.

This passage thus offers a practical benefit for anyone who is attempting to reach God. Rather than seeking guidance or favor with God through other reputed intercessors, we should instead approach Him through Christ, the mediator He has established. This approach is further reinforced by a verse from the New Testament book of 1 Timothy: “…there is one God and one mediator between God and humanity, the man Christ Jesus” (1 Timothy 2:5 CSB).

Jesus thus serves as humanity’s mediator because He paid the penalty for human wrongdoing through His sacrificial death. In sacrificing His life on our behalf, Jesus opened the way in which we might approach God and enter a relationship with Him. As Jesus Himself said, “…those the Father has given me will come to me, and I will never reject them” (John 6:37 NLT).

So Jesus continues His intercessory efforts on our behalf today. For example, the Biblical book of Romans tells us, “Who is he who condemns? It is Christ who died, and furthermore is also risen, who is even at the right hand of God, who also makes intercession for us” (Romans 8:34). The epistle of 1 John adds, “My little children, these things I write to you, so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous” (1 John 2:1).

Because of this, we can “…come boldly to the throne of our gracious God. There we will receive his mercy, and we will find grace to help us when we need it most” (Hebrews 4:16 NLT).

XXVI

“For such a High Priest was fitting for us, who is holy, harmless, undefiled, separate from sinners, and has become higher than the heavens” (Hebrews 7:26).

The author of Hebrews has painstakingly demonstrated the superiority of Jesus’ priestly ministry throughout this chapter. Here in Hebrews 7:26, he now reminds us that Jesus is a person of superior character as well. Unlike other groups or individuals who claim to provide access to God, Jesus is someone who is holy, faultless (Phillips), incorrupt (CEB), set apart from sinners (NIV), and holds the highest place of honor in heaven (NLT).

These characteristic qualities are worthy of a closer look…

Holy. “Holiness” describes Jesus as someone who is morally perfect and free of anything that may be wrong, corrupt, or impure (see Isaiah 6:1-5).
Harmless. This indicates that Jesus is a person who holds no malicious intent. He is void of evil ₍₁₎ and completely lacking in the negative characteristics of guile or fraud. ₍₂₎
Undefiled. This word conveys the idea of purity or something that is free of contamination. ₍₃₎ Other words and concepts that define this quality include ” unstained,” ” unsoiled,” ” clean,” “faultless,” and ” untainted by evil.” ₍₄₎
Separate from sinners. This characteristic may seem difficult to reconcile with the Biblical description of Jesus as “…a friend of tax collectors and sinners” (Luke 7:34). It may also seem to conflict with the objection raised by the religious leadership of Jesus’ day: “This Man receives sinners and eats with them” (Luke 15:2). Yet even while Jesus spent time with sinful human beings, He did not condone, share, or encourage their sinful behavior. Perhaps the best response to this objection is found in Jesus’ commonsense observation from the Gospel of Mark: “Those who are well have no need of a physician, but those who are sick. I did not come to call the righteous, but sinners, to repentance” (Mark 2:17).
Higher than the heavens. In the words of one commentator, “Jesus, our great High Priest, has ‘ascended up far above all heavens’ (Ephesians 4:10). Yet the heavens seem to stretch out infinitely… The only one who could ever be ‘higher than the heavens’ is the One who created the heavens.” ₍₅₎

Finally, the New Testament epistle of 1 John integrates these characteristic qualities with a fitting description of Jesus’ priestly ministry: “Everyone who sins is breaking God’s law, for all sin is contrary to the law of God. And you know that Jesus came to take away our sins, and there is no sin in him” (1 John 3:4-5 NLT).

(1) G172 akakos Vine’s Expository Dictionary of Biblical Words © 1985, Thomas Nelson Publishers https://studybible.info/vines/Guileless%20(without%20Guile)
(2) G172 akakos Thayer’s Greek Definitions https://www.blueletterbible.org/lexicon/g172/kjv/tr/0-1/
(3) G283 amiantos Vine’s Expository Dictionary of Biblical Words © 1985, Thomas Nelson Publishers https://studybible.info/vines/Undefiled
(4) “Undefiled” Nelson’s New Illustrated Bible Dictionary General Editor Ronald F. Youngblood, Copyright © 1986, 1995 by Thomas Nelson Publishers.
(5) Institute for Creation Research, New Defender’s Study Bible Notes (Hebrews 7:26) https://www.icr.org/bible/Hebrews/7/26/

XXVII

“who does not need daily, as those high priests, to offer up sacrifices, first for His own sins and then for the people’s, for this He did once for all when He offered up Himself” (Hebrews 7:27).

Like several of the doctrines we have encountered in our study through the Biblical book of Hebrews, this verse previews a message that our author will develop later in this epistle. Although this verse merely touches upon the daily offerings administered by the priests of the Old Testament, we will find a more extensive discussion of those offerings (and their relationship to Christ) beginning in chapter nine and continuing into the following chapter.

For now, we can say that the Levitical priests engaged in a highly structured series of offerings. Those offerings served to atone for their sins, the sins of others, and the sins of national Israel. One source establishes the connection between these offerings and Jesus’ sacrificial work…

“A priest in the Old Testament was appointed by God to oversee the sacrifices that take away sin (Heb. 5:1, 4). But those sacrifices were temporary and required repetition; the author of Hebrews contrasts them with Jesus as a high priest who is “holy, innocent, unstained . . . perfect forever,” yet who “offered up himself” to death-and that once for all (Heb. 7:23-28 ESV).

In his first letter, Peter mentions both the suffering and the reign when he points out that the prophets did not understand who was meant by their prediction of “the sufferings of Christ and the glories that would follow,” but they wondered about them (1 Pet. 1:10-12). As priest, Jesus suffered by allowing himself to be the sacrificed; as priest and king he “continues forever” in glory. (Heb. 7:24, 25, 28; 8:1)” ₍₁₎

Another commentator contrasts the difference between Jesus’ work and the idea of “personal atonement”…

“There is an important difference between personal atonement (paying for your own sins) and vicarious atonement (having the penalty paid by another). The former is the law of karma, and the latter, the rule of grace. Since Christ was sinless (Heb. 4:15), His death was not necessary to pay for His own sin. Rather, His life was voluntarily (John 10:17–18) given to pay the penalty for the sins of others. ‘He made him who knew no sin to be sin on our behalf, that we might become the righteousness of God in Him’ (2 Cor. 5:21).” ₍₂₎

Thus, we can say that Jesus did more for sinful humanity through His sacrificial death than all the Levitical offerings combined.

(2) Geisler, N. L., & Brooks, R. M. (1990). When skeptics ask. [pg 109] Wheaton, IL: Victor Books.

XXVIII

“For the law appoints as high priests men who have weakness, but the word of the oath, which came after the law, appoints the Son who has been perfected forever” (Hebrews 7:28).

As we close this chapter of the book of Hebrews, it seems fitting that this final verse ends with a comparison between Jesus’ priesthood and the Levitical priestly order. The next chapter will begin a new thought by summarizing the main idea behind this epistle. But first, our author will conclude with a final contrast between these respective priesthoods.

He begins by observing that the Levitical priests were men of human weakness. Now matter how dedicated, sincere, and earnest they were, no one among them was free of human frailty. That unfortunate reality is reminiscent of Jesus’ message to His disciples just prior to His crucifixion: “Watch and pray, lest you enter into temptation. The spirit indeed is willing, but the flesh is weak” (Matthew 26:41).

As mentioned previously, this explains why the high priest (the most exalted member of the Levitical priestly order) was made to offer a sacrifice for his sins before he could approach God on behalf of others. These priests also displayed a second area of human weakness we have already discussed: their ministry ended when they passed from this earthly life. This previews another important passage from later in this epistle: “…it is appointed for man to die once, and after that comes judgment” (Hebrews 9:27 ESV).

Finally, the last verse of Hebrews chapter seven touches upon something we read earlier in Hebrews 5:9: “And having been perfected, He became the author of eternal salvation to all who obey Him.” Thus, we are reminded again that Jesus was a perfect human being who added to His perfection through human experience. One commentator adds the following insight on that subject…

“…Jesus has entered into his office as High Priest forever, having been perfected in the sense that God has brought him to his divine destiny without his once becoming entangled in sin and without his leaving any aspect of his divinely appointed work unfinished.” ₍₁₎

Thus, we can end our look at this chapter with a summary statement that serves to prepare us for our introduction to Hebrews chapter eight: “In short, the sacrifice of Jesus is better than the Levitical sacrifices because Jesus’ sacrifice did what the Levitical sacrifices could never do—make forgiveness of sins possible, once and for all, with a sacrifice that is never to be repeated.” ₍₂₎

(2) GotQuestions.org, How was Jesus’ sacrifice better than the Levitical sacrifices? Retrieved 02 July, 2022 from https://www.gotquestions.org/Jesus-better-Levitical-sacrifices.html

Hebrews Chapter Six

“Therefore, leaving the discussion of the elementary principles of Christ, let us go on to perfection, not laying again the foundation of repentance from dead works and of faith toward God” (Hebrews 6:1).

The word “therefore” alerts us to the need to pay attention whenever it appears within the Scriptures. You see, this word signals a transition from a teaching or idea to an associated action or behavior.

As we’ll see over the next few chapters, the author of Hebrews will not permit his readers to use their immaturity as an excuse to avoid discussing some important spiritual topics. Instead, he will press forward even if they are not yet ready to grasp the subjects he is about to address. But first, Hebrews chapter six will serve as a transition into those advanced subjects.

Our author will begin this portion of Scripture with some of the “first principles” referenced earlier in Hebrews 5:12. He will then build upon those subjects on the way to his destination in Hebrews chapter seven. The opening verses of this chapter identify six of those basic teachings…

Repentance. This refers to a change of mind that leads to a change in behavior. Repentance involves more than just a feeling of remorse, sorrow, or regret (although it may incorporate those responses). Genuine repentance involves a prayerful decision to turn from inappropriate behaviors, much like a motor vehicle that stops traveling in the wrong direction by making a U-turn.
Faith. As we’ll later be told in Hebrews chapter eleven, “Now faith is confidence in what we hope for and assurance about what we do not see. This is what the ancients were commended for” (Hebrews 11:1-2 NIV).
Baptism. Baptism serves as a public association with Christ and an affirmation of the change that has taken place in the lives of those who have accepted Him as Savior. We’ll consider the various types of baptisms as we progress through this section.
Laying on of hands. This action is associated with God’s empowerment to fulfill His call upon our lives.
Resurrection of the dead. This reference addresses the future state that awaits the godly and the godless.
Eternal judgment. As Jesus told us in John 5:28-29 “…the time is coming when all the dead in their graves will hear the voice of God’s Son, and they will rise again. Those who have done good will rise to experience eternal life, and those who have continued in evil will rise to experience judgment” (NLT).

We’ll begin our consideration of these important topics next.

“Therefore let us leave the elementary doctrine of Christ and go on to maturity, not laying again a foundation of repentance from dead works and of faith toward God” (Hebrews 6:1 ESV).

Several Biblical translations feature the word “perfection” in their rendering of Hebrews 6:1. The King James Version of this passage offers one such example: “Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection…” Although we often associate “perfection” with the quality of flawlessness, Hebrews 6:1 uses this word to convey a sense of maturation or full development.

Thus, we can say that Hebrews 6:1 describes a growth process- and the author of Hebrews is committed to initiating that process with his readers. The first step in that process involved the spiritual foundation they already possessed. Starting with a good foundation is important, for a foundation only needs to be established once if it is done correctly.₍₁₎

Furthermore, we set a foundation for one reason: to build something upon it. That is exactly what the author of Hebrews will seek to do as we progress through this chapter. Hebrews 6:1 identifies that first foundational element as “repentance from dead works.” As mentioned earlier, repentance involves a change of mind that leads to a change in behavior. Therefore, it should not be surprising to find that repentance holds a prominent place in Jesus’ exhortation from Mark 1:15: “The time is fulfilled, and the kingdom of God is at hand. Repent, and believe in the gospel.”

The “dead works” referenced here serves to identify those religious beliefs, spiritual rituals, and similar observances that do nothing to make us acceptable before God. While there may be many who feel as if God will accept them on the basis of such things, Jesus identified a different standard in the following passage from the Gospel of Mark…

“…you shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength” (Mark 12:30 ESV).

This represents an impossible task for imperfect human beings. Thus, any attempt to relate to God apart from Christ is a “dead work.” As another source explains…

“These works may be religious in nature, but they are ‘dead’ in that they cannot bring spiritual life. Such works may appear virtuous and even sincerely pious, but they are not rooted in faith in Christ or love of God and so are useless in terms of salvation and eternal life. Repenting of one’s own works is foundational to trusting Christ and is thus called an ‘elementary doctrine’ of Christ (Hebrews 6:1).” ₍₂₎

(1) See B. W. Johnson, The People’s New Testament [Hebrews 6:1,2]. Public Domain http://www.thebible.net/reference/pnt/PNT19-06.HTM

(2) GotQuestions.org, What is repentance from dead works in Hebrews 6:1? Retrieved 22 April, 2022 from https://www.gotquestions.org/repentance-from-dead-works.html

III

“Therefore let us leave the elementary doctrine of Christ and go on to maturity, not laying again a foundation of repentance from dead works and of faith toward God” (Hebrews 6:1 ESV).

The importance of faith toward God is a recurring theme throughout the Scriptures. One Biblical dictionary defines faith as “A belief in or confident attitude toward God, involving commitment to His will for one’s life.”₍₁₎ However, the book of Hebrews will later provide us with the best definition of faith…

“Now faith is the assurance (title deed, confirmation) of things hoped for (divinely guaranteed), and the evidence of things not seen [the conviction of their reality—faith comprehends as fact what cannot be experienced by the physical senses]” (Hebrews 11:1-3 AMP).Because of this, we can say that genuine, Biblical faith reflects the assurance that God is who He says He is, and will do what He says He will do. It also involves the confident expectation that God will act in a trustworthy manner to fulfill His promises, even when external appearances seem to suggest otherwise. This type of faith serves as a defining quality of God-honoring life, for as Romans 1:17 tell us, “…’The righteous will live by faith’” (NIV). This makes faith something we possess, as well as a mindset that should characterize anyone who genuinely seeks to follow Christ.

We should also note that there is a difference between faith and blind faith. For instance, blind faith describes a type of faith that has no basis in reality. On the other hand, we can point to a reasonable basis for Biblical faith. For example, we have the opportunity to examine the Scriptures and note the Biblical prophecies that have been fulfilled. We can also find examples of God’s faithfulness in the lives of those Biblical personalities who placed their trust in Him. We will examine several of those examples later in Hebrews chapter eleven.

These things help provide a reasonable basis for faith in the God of the Scriptures. So, real Biblical faith is not blind faith- it involves a belief in a God who has already been proven faithful through the Scriptures and in the lives of those who sincerely follow Him. As we’ll later be told in Hebrews 11:6…

“You can never please God without faith, without depending on him. Anyone who wants to come to God must believe that there is a God and that he rewards those who sincerely look for him” (TLB).

“of the doctrine of baptisms, of laying on of hands, of resurrection of the dead, and of eternal judgment” (Hebrews 6:2).

There is some question regarding the exact meaning of the word “baptisms” here in Hebrews 6:2. For instance, the original language of this passage conveys the idea of “washings.” One commentator offers the following clarification regarding the use of this word: “The Greek word translated ‘washings’ is baptismos, which refers to Jewish ceremonial washings whenever it occurs in the New Testament (Mark 7:4, 8; Heb. 9:10). A different Greek word (baptisma) describes Christian baptism.” ₍₁₎

If the author of Hebrews had these ceremonial washings in mind, we can say that the need for such things was fulfilled through Jesus’ sacrificial death. As Jesus Himself said, “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them” (Matthew 5:7 ESV).

Thus, we can say that our author is encouraging his readers to move forward from their elementary understanding of these Old Testament rituals and their fulfillment in Christ. To quote the source referenced earlier, “‘Purification by the blood of Christ has accomplished infinitely more than what Levitical washings did under the Old Covenant.’” ₍₂₎

On the other hand, it is possible that the author of Hebrews has something more than just these rituals in mind. If we expand this idea to include baptisms as well, then we might consider several other potential applications. For instance, this verse may reference the act of water baptism as recorded in the Gospels and referenced in the New Testament book of Acts (see also 1 Peter 3:21).

Another form of baptism is described in the Biblical book of Romans: “…do you not know that as many of us as were baptized into Christ Jesus were baptized into His death? Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life” (Romans 6:3-4).

We also have the baptism of the Holy Spirit as identified by John the Baptist in Luke 3:16: “I indeed baptize you with water; but One mightier than I is coming, whose sandal strap I am not worthy to loose. He will baptize you with the Holy Spirit and fire.”

So while this passage may be open to interpretation, the basic application remains unchanged: “baptism” is a foundational doctrine that enables us to move forward into spiritual maturity.

(1) Constable, Thomas. DD, Notes on Hebrews 2022 Edition “2. The needed remedy 6:1-3” [6:2] https://www.planobiblechapel.org/tcon/notes/html/nt/hebrews/hebrews.htm

(2) J. Paul Tanner, “The Epistle to the Hebrews,” in The Grace New Testament Commentary, 2:1052, quoted in Constable, Thomas. DD., Notes on Hebrews 2022 Edition, [6:2] https://www.planobiblechapel.org/tcon/notes/html/nt/hebrews/hebrews.htm

“and of instruction about washings, the laying on of hands, the resurrection of the dead, and eternal judgment.” (Hebrews 6:2 ESV).

The next item on this list of elementary principles from Hebrews 6:2 involves “laying on of hands.” The origin of this practice dates back to the early Old Testament period as a symbolic act of blessing (see Genesis 48:8-20). It also appears as an element of the Old Testament sacrificial law…

“Now the Lord called to Moses, and spoke to him from the tabernacle of meeting, saying, ‘Speak to the children of Israel, and say to them: When any one of you brings an offering to the Lord, you shall bring your offering of the livestock—of the herd and of the flock. If his offering is a burnt sacrifice of the herd, let him offer a male without blemish; he shall offer it of his own free will at the door of the tabernacle of meeting before the Lord. Then he shall put his hand on the head of the burnt offering, and it will be accepted on his behalf to make atonement for him” (Leviticus 1:1-4).

This practice was later associated with the act of ordination to a position of authority as recorded in the Biblical book of Numbers…

“And the Lord said to Moses: ‘Take Joshua the son of Nun with you, a man in whom is the Spirit, and lay your hand on him; set him before Eleazar the priest and before all the congregation, and inaugurate him in their sight” (Numbers 27:18-19).

“Laying on of hands” also has several New Testament associations as well. These include…

Blessing (Matthew 19:13–15).
Healing (Luke 4:40).
Ordination to a ministerial office (Acts 6:1-6).
Provision of the Holy Spirit (Acts 8:14-17, Acts 9:17).
God’s divine empowerment for a specific task (1 Timothy 4:14, 2 Timothy 1:6).

Finally, we should also recognize Paul the Apostle’s counsel regarding this practice in the Biblical book of 1 Timothy: “Do not lay hands on anyone hastily, nor share in other people’s sins; keep yourself pure” (1 Timothy 5:22). We can associate this cautionary message with anyone who may be seeking ordination to a ministerial position.

That ordination process should involve a prayerful and detailed consideration of the candidate in question. If we fail to do so, we might prematurely ordain someone before that person is ready to assume the challenges associated with a ministry position.

So taken as a whole, Hebrews 6:2 tells us that this practice represents an elementary doctrine for a mature man or woman of God.

“teaching about ritual washings, laying on of hands, the resurrection of the dead, and eternal judgment” (Hebrews 6:2 HCSB).

The next item on the list of elemental truths from Hebrews 6:1-2 involves the resurrection of the dead. This reference to the afterlife is mentioned in several Old Testament passages, including Isaiah 26:19, Job 19:25-27, and Psalm 17:15. Perhaps the clearest Old Testament expression of this doctrine appears in the book of the Biblical prophet Daniel…

“And many of those who sleep in the dust of the earth shall awake, Some to everlasting life, Some to shame and everlasting contempt” (Daniel 12:2).

In the New Testament, we see the resurrection of the dead referenced in John 11:24, Acts 24:15, and Romans 6:8-9. Paul the Apostle also addressed this subject at length in the book of 1 Corinthians…

“Now if Christ is preached that He has been raised from the dead, how do some among you say that there is no resurrection of the dead?… For since by man came death, by Man also came the resurrection of the dead. For as in Adam all die, even so in Christ all shall be made alive…

But someone will say, ‘How are the dead raised up? And with what body do they come?’ Foolish one, what you sow is not made alive unless it dies. And what you sow, you do not sow that body that shall be, but mere grain—perhaps wheat or some other grain. But God gives it a body as He pleases, and to each seed its own body” (1 Corinthians 15:12, 21-22, 35-38).

This analogy illustrates the resurrection of the dead in several ways. For instance…

A seed will not reach its final stage of development unless it is buried. Human beings generally conclude their physical lives with a similar burial process.
A seed planted in the ground will eventually produce something different from itself. The same is true of the resurrection of the dead: “…you are not planting the body which it will become” (NLV).
A plant and a seed are not the same, but there is a correlation between the two. In a similar manner, there is a one-to-one correlation between the physical body that dies and the body that will be resurrected.
Two seeds may initially appear similar but later produce different plants. This is true of the resurrected body as well: “…God gives it the new body He wants it to have. A different plant grows from each kind of seed” (NLT).

We’ll conclude our review of these “elementary principals of Christ” with a look at the subject of eternal judgment next.

VII

“And we shouldn’t need to keep teaching about baptisms or about the laying on of hands or about people being raised from death and the future judgment” (Hebrews 6:2 CEV).

The Scriptures identify two future judgments that will impact every human being. One has come to be known as the “Great White Throne Judgment” of the unrighteous dead, as described in Revelation 20:11-15…

“Then I saw a great white throne and Him who sat on it, from whose face the earth and the heaven fled away. And there was found no place for them. And I saw the dead, small and great, standing before God, and books were opened. And another book was opened, which is the Book of Life. And the dead were judged according to their works, by the things which were written in the books.

The sea gave up the dead who were in it, and Death and Hades delivered up the dead who were in them. And they were judged, each one according to his works. Then Death and Hades were cast into the lake of fire. This is the second death. And anyone not found written in the Book of Life was cast into the lake of fire.”

One commentator reaches a difficult conclusion regarding this judgment, but one that is worthy of careful consideration…

“It is sobering to realize that Scripture represents the state of unbelievers after death as a fixed state. There is no second chance (Ecclesiastes 11:3; Luke 16:19-31; John 8:21,24; 2 Peter 2:4,9; Jude 7,13). The Scriptures also reveal that the condemnation of unbelievers is determined by actions done during mortal life (especially the action of rejecting Christ), and that no good deed(s) done during the intermediate state can alter or soften this condemnation in any way.

Once a person has passed through the doorway of death, there are no further opportunities to repent and turn to Christ for salvation (Matthew 7:22-23; 10:32-33; 25:34-46). Woe unto those who reject Christ in this life.” ₍₁₎

However, the New Testament book of 2 Corinthians identifies a different type of judgment for the people of God: “…Christ will judge each of us for the good or the bad that we do while living in these bodies” (2 Corinthians 5:10 CEV). In the words of another commentator, “The judgment seat of Christ will reveal our lives of service for Christ exactly as they have been. Not only the amount of our service, but also its quality, and even the very motives that prompted it will be brought into review.” ₍₂₎

This should prompt us to prayerfully examine our choices and motives now, lest we suffer regret when we are called to account for them later.

(1) Ron Rhodes, Heaven: The Undiscovered Country: Exploring the Wonder of the Afterlife pg.47

(2) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad Thomas Nelson Publishers (2 Corinthians 5:10) p.1839

VIII

“And this we will do if God permits” (Hebrews 6:3).

Hebrews 6:3 recalls a relevant passage from the Biblical book of James…

“Look here, you who say, ‘Today or tomorrow we are going to a certain town and will stay there a year. We will do business there and make a profit.’ How do you know what your life will be like tomorrow? Your life is like the morning fog—it’s here a little while, then it’s gone. What you ought to say is, ‘If the Lord wants us to, we will live and do this or that’” (James 4:13-15 NLT).

So, these verses remind us that everything we possess (even our capacity for spiritual growth) is contingent upon God’s gracious provision.

That brings us to a notable (and challenging) portion of Scripture…

“For it is impossible for those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the good word of God and the powers of the age to come, if they fall away, to renew them again to repentance, since they crucify again for themselves the Son of God, and put Him to an open shame” (Hebrews 6:4-6)

The following excerpt will lay the foundation for our look at this passage…

“The reason why there is no point in laying the foundation over again is now stated: apostasy is irremediable. Once more our author emphasizes that continuance is the test of reality. In these verses he is not questioning the perseverance of the saints; we might say that rather he is insisting that those who persevere are the true saints. But in fact he is stating a practical truth that has verified itself repeatedly in the experience of the visible Church.

Those who have shared the covenant privileges of the people of God, and then deliberately renounce them, are the most difficult persons of all to reclaim for the faith. It is indeed impossible to reclaim them, says our author. We know, of course, that nothing of this sort is ultimately impossible for the grace of God, but as a matter of human experience the reclamation of such people is, practically speaking, impossible.

People are frequently immunized against a disease by being inoculated with a mild form of it, or with a related but milder disease. And in the spiritual realm experience suggests that it is possible to be ‘immunized’ against Christianity by being inoculated with something which, for the time being, looks so like the real thing that it is generally mistaken for it… It is a question of people who see clearly where the truth lies, and perhaps for a period conform to it, but then, for one reason or another, renounce it.” ₍₁₎

“For it is impossible, in the case of those who have once been enlightened, who have tasted the heavenly gift, and have shared in the Holy Spirit, and have tasted the goodness of the word of God and the powers of the age to come, and then have fallen away, to restore them again to repentance, since they are crucifying once again the Son of God to their own harm and holding him up to contempt” (Hebrews 6:4-6 ESV).

We can begin our discussion of these verses with a look at the various ways this passage has been interpreted over the years.

First, there are some who believe this portion of Scripture describes a genuine Christian who renounces faith in Christ and subsequently loses his or her salvation.
There are others who understand this passage as a reference to those who once professed to believe in Jesus, but later fell away. Much like the shallow plant in Jesus’ Parable of the Sower, this view describes a person who makes a nominal profession of faith in Christ and then forsakes it. Those who hold this position believe that such individuals were never really Christians from the beginning.
Then there are those who view this portion of Scripture from a hypothetical perspective. A person who holds this position sees this passage as a theoretical argument that identifies what would happen if it were possible for a genuine believer in Christ to abandon the faith.
Finally, there is another interpretation that associates this passage with spiritual growth and maturity. This approach uses the context of Hebrews 5:12-6:3 as a frame of reference to illustrate the potential danger facing those who “fall away” from growth and development in Christ. A person who fits this category might face disqualification from God’s service in a manner that echoes Paul the Apostle’s statement from 1 Corinthians 9:27: “I discipline my body like an athlete, training it to do what it should. Otherwise, I fear that after preaching to others I myself might be disqualified” (NLT).

While this portion of Scripture may be open to interpretation, it is important to understand that each of these views addresses the proper way to apply this passage, not the Scripture itself. As one commentator reminds us…

“In any event, there is no problem here with the inspiration of Scripture. It is simply an intramural question of interpretation of Scripture among Christians who share in common the belief that the Bible is the inspired Word of God in whatever it affirms.” ₍₁₎

(1) Norman L. Geisler and Thomas A. Howe, When Critics Ask : A Popular Handbook on Bible Difficulties (Wheaton, Ill.: Victor Books, 1992), [Hebrews 6:4-6].

“For it is impossible to renew to repentance those who were once enlightened, who tasted the heavenly gift, became companions with the Holy Spirit, tasted God’s good word and the powers of the coming age, and who have fallen away, because, to their own harm, they are recrucifying the Son of God and holding Him up to contempt” (Hebrews 6:4-6 HCSB).

Having encouraged his readers to join him in departing from a “..discussion of the elementary principles of Christ” (Hebrews 6:1), our author now arrives at his next destination here in Hebrews 6:4-6. Much like a road sign that provides direction for a traveler, this passage contains several markers that help identify the subjects of this passage. Those descriptions include…

“those who have once been enlightened.” The word translated “enlightened” means “to illuminate” ₍₁₎ or “render evident.” ₍₂₎In a spiritual context, this definition includes those who have been imbued with saving knowledge. ₍₃₎ Thus, we can say this passage encompasses those who have clearly identified their need to get right with God through faith in Christ.
“who have tasted the heavenly gift.” While the exact identity of this gift is open to interpretation, we can say that one Biblical gift is universally applicable in this respect: “For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord” (Romans 6:23).
“partakers of the Holy Spirit.” A “partaker” refers to someone who is a partner, ₍₄₎ or an associate ₍₅₎ with the Holy Spirit. As we’ll see, what is not said concerning this relationship with the Holy Spirit is critical.
“have tasted the good word of God.” This serves to identify those who have experienced the truth of God’s Word in some fashion.
“the powers of the age to come.” We can associate this phrase with a poetic description of God’s supernatural power and ability.

One commentator summarizes these points with a general observation: “The meaning seems to be clear: they knew God on some level, but they rejected full faith in Christ.” ₍₆₎

So these definitions help direct us toward a proper application for this difficult and challenging portion of Scripture. Nevertheless, before we consider the identity of those who may be subject to this warning, we should first remember something of equal importance. One source identifies that “something” for us: “While the discussions of this passage have focused on who the writer was addressing, the more important issue is a warning about abandoning the truth about Christ for falsehood—no matter who you are.” ₍₇₎

(1) G5461 photizo Mounce Concise Greek-English Dictionary of the New Testament https://www.billmounce.com/greek-dictionary/photizo

(2) G5461 photizo Strong’s Concordance https://biblehub.com/greek/5461.htm

(3) G5461 photizo Thayer’s Greek Definitions https://www.blueletterbible.org/lexicon/g5461/kjv/tr/0-1/

(4) G3353 metochos Thayer’s Greek Definitions https://www.blueletterbible.org/lexicon/g3353/kjv/tr/0-1/

(5) G3353 metochos Mounce Concise Greek-English Dictionary of the New Testament https://www.billmounce.com/greek-dictionary/metochos

(7) Constable, Thomas. DD, Notes on Hebrews 2022 Edition [6:8] https://www.planobiblechapel.org/tcon/notes/html/nt/hebrews/hebrews.htm

“For it is impossible in the case of those who have once been enlightened, tasted the heavenly gift, become partakers of the Holy Spirit, tasted the good word of God and the miracles of the coming age, and then have committed apostasy, to renew them again to repentance, since they are crucifying the Son of God for themselves all over again and holding him up to contempt” (Hebrews 6:4-6 NET).

In view of the description given to us here in Hebrews 6:4-6, it seems likely that our author is speaking directly to those who never had a genuine relationship with Christ. Much like the weeds growing with the grain in Jesus’ Parable of the Tares, these individuals had the appearance of a genuine relationship with Christ without the substance.

Three sources lend their insights to this conclusion…

“Who are these people? The answer is given in verses 4 and 5. In examining the great privileges which they enjoyed, it should be noticed that all these things could be true of the unsaved. It is never clearly stated that they had been born again. Neither is any mention made of such essentials as saving faith, redemption by His blood, or eternal life.” ₍₁₎

“Some New Testament warning passages are aimed at those who are part of the visible church but who do not truly know Christ. Such are the warnings in the epistle to the Hebrews. The author of Hebrews directs some of his statements to mere professors who are not actually saved (see Hebrews 6:4–6 and Hebrews 10:26). The target audience of these passages is unbelievers who are associated with the church and have been exposed to God’s redemptive truth—perhaps they’ve even made a profession of faith—but they have not exercised genuine saving faith. If they continue to reject Christ, they will be lost forever.” ₍₂₎

“Warnings such as this one in Hebrews are aimed at people who persist in a life of sin while claiming to have faith in Christ. Such people can expect to hear Jesus’ statement from Matt 7:23 that he never knew them. Just like OT Israel, they have been exposed to the reality of God’s existence and expectations, but they have confused outward obedience for internal transformation (see Isa 1:11–14; 1 Sam 15:22; Mic 6:8). Their knowledge of the truth leaves them without excuse for their unbelief (Rom 1:20). Just like the Israelites in the wilderness, they have witnessed God’s power and received his commands, but they have not responded in faith and obedience.” ₍₃₎

Finally, while this represents one possible conclusion, it is important to recognize that it is not the only possible conclusion. We must humbly acknowledge that God knows those who are His, even if or when we don’t.

(1) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad Thomas Nelson Publishers p.2173

(2) GotQuestions.org, What is the purpose of the warning passages in Scripture? Retrieved 09 May, 2022 from https://www.gotquestions.org/warning-passages.html

(3) John D. Barry, Douglas Mangum, Derek R. Brown, et al., Faithlife Study Bible (Bellingham, WA: Lexham Press, 2012, 2016), Heb 6:4–8.

XII

“It is impossible for those who have once been enlightened, who have tasted the heavenly gift, who have shared in the Holy Spirit, who have tasted the goodness of the word of God and the powers of the coming age and who have fallen away, to be brought back to repentance. To their loss they are crucifying the Son of God all over again and subjecting him to public disgrace” (Hebrews 6:4-6 NIV).

The Scriptures provide us with a few examples of those who might fit the description given to us here in Hebrews 6:4-6. Some of those examples include…

Hymenaeus and Philetus (2 Timothy 2:17-18). In 1 Timothy 1:20, Paul the Apostle related his experience with a man named Hymenaeus and explained how he had to “…deliver him unto Satan in order that he may learn not to blaspheme.” Unfortunately, it seems that Paul’s corrective action did not achieve his desired effect, since Hymenaeus’ destructive influence apparently spread to another individual named Philetus.

One commentator explains the probable issue with these men: “These troublemakers… were probably teaching that the doctrine of the resurrection had only an allegorical or spiritual meaning. Gnostic teaching conceived of resurrection allegorically, as referring to acquaintance with truth and as occurring at baptism.” ₍₁₎

This passage thus serves to remind us of the potential impact of one’s beliefs. Like a disease-carrying agent, the heretical teachings brought by Hymenaeus and Philetus “…spread like cancer” (2 Timothy 2:17) and brought spiritual affliction upon others as a result.

Demas (2 Timothy 4:9-10) Demas is mentioned once in Paul’s epistle to the church at Colossae and again in his Biblical letter to Philemon. Since Paul offered greetings from Demas in those letters (and even identified him as “a fellow laborer“), he must have been a relatively close companion. Unfortunately, it also appears that Demas was someone who deserted Paul in favor of the attractions offered by the world of his day. Apparently, the lure of such things was more important to Demas than the God-honoring lifestyle modeled by Paul the Apostle.

So while “A credible profession of faith must be accepted as genuine, but ultimately it is only the Lord who knows those who are His,”₍₂₎ another commentator points us toward a difficult conclusion…

“While [the author of Hebrews] knew that true believers would not repudiate their Savior, the writer recognized the possibility that some among his readers might not be genuine Christians after all. Therefore, he shows that people may become a part of the visible body of Christ, participating in all of God’s wonderful benefits that are provided for the life of the church, but eventually turn their backs on everything they have experienced. There is no way to renew such people to a genuine profession of faith, he says, because there is only one true message—the very one they have rejected.” ₍₃₎

XIII

“For the earth which drinks in the rain that often comes upon it, and bears herbs useful for those by whom it is cultivated, receives blessing from God; but if it bears thorns and briers, it is rejected and near to being cursed, whose end is to be burned” (Hebrews 6:7-8).

The contrasting images of an uncultivated field that bears thorns and briers along with a fruitful and productive farmland are two elements that also appear within Jesus’ Parable Of The Sower…

“Listen! Behold, a sower went out to sow. And it happened, as he sowed, that some seed fell by the wayside; and the birds of the air came and devoured it. Some fell on stony ground, where it did not have much earth; and immediately it sprang up because it had no depth of earth. But when the sun was up it was scorched, and because it had no root it withered away.

And some seed fell among thorns; and the thorns grew up and choked it, and it yielded no crop. But other seed fell on good ground and yielded a crop that sprang up, increased and produced: some thirtyfold, some sixty, and some a hundred” (Mark 4:3-8).

One of the first things to note regarding this parable has little to do with the parable itself. Rather, it is Jesus’ opening admonition to listen, a word that encourages us to “consider what is or has been said” or, “to understand, perceive the sense of what is said.” ₍₁₎ This small detail informs us that there is more to this narrative than a story about crop yields. Instead, there is a “message behind the message” for those who are willing to pay attention.

While this parable has come to be known as “The Parable of the Sower,” it is really more about the different types of soil the sower encountered. In light of this, we might ask why the farmer did not simply utilize the good soil and avoid the others. We can find an answer to that question in the farming methods of Jesus’ era.

You see, a modern-day farmer has the benefit of 21st century agricultural tools to help ensure the greatest production. In contrast, a first century farmer often had little more than an ox pulling a piece of metal in the ground to prepare a field for planting. When finished, the farmer was left with a field that seemed ready to produce a good crop. However, there were several other factors that might negatively affect the harvest. We’ll look at some of those factors next.

(1) G191 akouo Thayer’s Greek Definitions https://www.blueletterbible.org/lexicon/g191/mgnt/mgnt/54-1/

XIV

“For land that has drunk the rain that often falls on it, and produces a crop useful to those for whose sake it is cultivated, receives a blessing from God. But if it bears thorns and thistles, it is worthless and near to being cursed, and its end is to be burned” (Hebrews 6:7-8 ESV).

As we continue our look at Hebrews 6:6-7 in the context of Jesus’ Parable Of The Sower, we next stop to consider the unfavorable types of soil mentioned within that parable. For instance, a farmer who seeded a field by hand would find that the wind inevitably carried a portion of the seed over to the surrounding footpaths. Any seed falling there was likely to be trampled or eaten by birds.

Another limiting factor included any underlying rock that existed below the surface. That would prevent the seed from establishing an effective root network and diminish its chance of survival. Finally, there was pressure from the surrounding vegetation. While a freshly plowed field produced a better environment for seed germination, it also provided a better environment for weed germination as well.

While any of these environmental conditions might affect the farmer’s harvest, we can also say that Jesus’ parable did not provide any information that an established first-century farmer didn’t already know. However, we should note that Jesus opened this parable with an admonition to “Listen!” and closed it in a similar manner: “And He said to them, ‘He who has ears to hear, let him hear!’” (Mark 4:9).

To their credit, some of Jesus’ followers acted on that guidance: “…when He was alone, those around Him with the twelve asked Him about the parable” (Mark 4:10). Mark 4:13-15 goes on to provide us with Jesus’ reply…

“Then he said to them: ‘Don’t you understand this parable? How then will you understand all of the parables? The sower sows the word. Some are like the word sown on the path. When they hear, immediately Satan comes and takes away the word sown in them’” (CSB).

So in response to their request for additional information, Jesus began by identifying the seed as the Word of God and the sower as the person who communicates God’s Word. The first soil type represented those who never really got the message. Like the seed that falls upon the compacted soil of a footpath, there are many who fail to internalize the message of the Scriptures and are subsequently prompted by their spiritual enemy to disregard it.

We’ll continue with a look at the remaining soil types from this parable next.

“Land that drinks in the rain often falling on it and that produces a crop useful to those for whom it is farmed receives the blessing of God. But land that produces thorns and thistles is worthless and is in danger of being cursed. In the end it will be burned” (Hebrews 6:7-8 NIV).

The persecutions and difficulties of life identify the next soil type in Jesus’ Parable Of The Sower…

“The seed on the rocky soil represents those who hear the message and immediately receive it with joy. But since they don’t have deep roots, they don’t last long. They fall away as soon as they have problems or are persecuted for believing God’s word” (Mark 4:16-17 NLT).

The seed that falls upon the rocky soil represents those who initially accept the truth of God’s Word and begin to follow Christ. But when difficulties arise, or others start to criticize their spiritual commitment, things change. Like a young plant in shallow soil, those who fall into this category begin to wilt as soon as others bring the heat.

“Others are like the seed scattered among the thorny plants. These are the ones who have heard the word; but the worries of this life, the false appeal of wealth, and the desire for more things break in and choke the word, and it bears no fruit” (Mark 4:18-19).

We can associate the soil in this portion of Jesus’ parable with the “thorns and briers” mentioned here in Hebrews 6:7-8. This soil represents those who accept the Gospel, but later allow the desire for wealth and possessions to assume greater priority. Much like an aggressive thorn bush that chokes out a desirable plant, these individuals “… are fooled by the desire to get rich and to have all kinds of other things. So the message gets choked out, and they never produce anything” (Mark 4:19 CEV).

That brings us to the final soil type in Jesus’ parable…

“The seeds that fell on good ground are the people who hear and welcome the message. They produce thirty or sixty or even a hundred times as much as was planted” (Mark 4:20 CEV).

The “good soil” represents those who receive the Word of God and commit to it. These individuals then become farmers who introduce others to Jesus and His teachings. Such people “bear fruit” for God- up to a hundredfold in some cases.

In explaining this parable, Jesus advises us to, “Consider carefully what you hear…” (Mark 4:24). Those who fail to reflect upon this teaching will receive no benefit from it, and as Jesus also reminds us, “He who has ears to hear, let him hear” (Mark 4:9).

XVI

“For soil that drinks the rain which often falls on it and produces crops useful to those for whose benefit it is cultivated, receives a blessing from God; but if it persistently produces thorns and thistles, it is worthless and close to being cursed, and it ends up being burned” (Hebrews 6:7-8 AMP).

A land that enjoys abundant rainfall but fails to produce a harvest indicates that something is wrong. The same might be said of those who claim to have a relationship with Christ but display little or no corresponding growth.

On the other hand, a land that absorbs that same rainfall and produces a harvest is one that receives God’s blessing. This second example represents a man or woman of God who acts on what he or she believes. Those who do so produce the kind of life that serves to honor God.

We’ll close our look at this important passage with a few observations from the following commentators…

“Just as the seed of the Word of God takes permanent root only in good soil, rain only yields a crop when it falls on good soil. This image lends support to the idea that those who fall away were never actually saved to begin with. Like the seed that never takes lasting root in Jesus’ parable of the sower but might for a time seem to produce a healthy plant, those who do not have saving faith may show some apparent growth as they experience the ‘rain’ of God’s blessings. As in the parable in the sower, however, if the soil is not good, the growth will not be lasting.” ₍₁₎

“It should also be noticed that the illustration does not speak of a parcel of land that first produces and later becomes void of life; so it does not illustrate someone saved then lost. It speaks of two kinds of fields, one maturing unto blessing and the other degenerating unto cursing.” ₍₂₎

“Believers not only taste of the word of God, but they drink it in. And this fruitful field or garden receives the blessing. But the merely nominal Christian, continuing unfruitful under the means of grace, or producing nothing but deceit and selfishness, was near the awful state above described; and everlasting misery was the end reserved for him. Let us watch with humble caution and prayer as to ourselves.” ₍₃₎

Fortunately, it appears that some among those who received the Epistle to the Hebrews fell into the “good soil” category. Our author will address those individuals next.

(1) R. C. Sproul, ed., The Reformation Study Bible: English Standard Version (2015 Edition) (Orlando, FL: Reformation Trust, 2015), 2206.

(2) Edward E. Hindson and Woodrow Michael Kroll, eds., KJV Bible Commentary (Nashville: Thomas Nelson, 1994), 2550.

(3) Henry, Matthew. “Concise Commentary on Hebrews 6”. “Henry’s Concise Commentary on the Whole Bible”. https://www.studylight.org/commentaries/eng/mhn/hebrews-6.html. 1706.

XVII

“But, beloved, we are confident of better things concerning you, yes, things that accompany salvation, though we speak in this manner” (Hebrews 6:9).

One challenge facing the author of Hebrews involved the need to address an audience of people who fell into varying stages of spiritual development. This likely accounts for the shift from those who served as the focus of attention in Hebrews 5:12-6:8 to those mentioned here in Hebrews 6:9. In effect, our author is saying, “Unlike the others I just spoke about, I am confident of better things concerning you.”

This reference to the “beloved” members of his audience represents the only appearance of this expression in the Epistle to the Hebrews. This reassuring statement served to counterbalance the message contained within the previous verses. The following verse continues with some further encouragement and establishes the basis for our author’s confidence…

“For God is not unjust to forget your work and labor of love which you have shown toward His name, in that you have ministered to the saints, and do minister” (Hebrews 6:10).

This portion of Scripture offers a practical application, for it reminds us that those who follow Jesus have been entrusted with an opportunity to employ their God-given gifts, skills, talents, and abilities in ministering to others. Some of the original readers of this epistle led the way in that area, and we would do well to follow their good example.

Much like the account given to us in Acts 6:1-6, those ministry opportunities may take different forms. Nevertheless, this does not mean that we are responsible to meet every potential need that may arise, nor does it mean that we are obligated to do everything that may be asked of us. However, a person who sees a deficiency that others fail to notice or senses God’s call to action in an area of need might be the right person for that place of ministry.

Finally, the New Testament book of 1 Peter provides us with some important guidelines that should govern our ministry efforts…

“Each one should use whatever gift he has received to serve others, faithfully administering God’s grace in its various forms. If anyone speaks, he should do it as one speaking the very words of God. If anyone serves, he should do it with the strength God provides, so that in all things God may be praised through Jesus Christ. To him be the glory and the power for ever and ever. Amen” (1 Peter 4:10-11 NIV).

XVIII

“And we desire that each one of you show the same diligence to the full assurance of hope until the end, that you do not become sluggish, but imitate those who through faith and patience inherit the promises” (Hebrews 6:11-12).

This passage offers a subtle clue to indicate that our author was speaking to different members of his audience over the past few verses: “We want each of you to show this same diligence…” (NIV). This implies that there were some who did not show “diligence and full assurance of hope until the end.” Those individuals likely served as the target audience for Hebrews 5:12-6:8. Our author then followed by directing Hebrews 6:9-10 toward a different group, namely those who demonstrated a greater degree of spiritual maturity.

This reference to “diligence” conveys the attributes of perseverance, tenacity, persistence, and effort. Some of those who originally received this epistle had already exhibited those characteristics in their ministry to others. Now our author is prompting his readers to demonstrate those traits in emulating “…those who are going to inherit God’s promises because of their faith and endurance” (NLT). We’ll find several examples of such diligence later in Hebrews chapter eleven.

While these spiritual characteristics often involve demanding qualities such as patience and discipline, we are certainly well-acquainted with those values in other areas of life…

“…trusting in others and waiting for them to deliver is hardly foreign to us. Most of us face that every day in the workplace. We accept contracts for products and services weeks, months, or even years in advance of actual delivery. Are you asking God to deliver on your time schedule? God wants to grow you rather than just give to you. He cultivates faith and perseverance by doing His work in our lives in His way and in His time.” ₍₁₎

As another commentator observed regarding the original audience for this letter, “They had already become sluggish in their hearing (5:11); they must now be diligent, lest such sluggishness characterize their whole life.” ₍₂₎

Finally, this passage reminds us that it is important to guard against spiritual lethargy and indifference in a world that features a multitude of demands that compete for our attention. Thus, as we are reminded in the New Testament book of 1 Thessalonians, “Therefore let us not sleep, as others do, but let us watch and be sober” (1 Thessalonians 5:6). It is in this manner that we can be “…imitators of those who inherit the promises through faith and perseverance” (CSB).

(1) Word in Life Study Bible, electronic ed. (Nashville, TN: Thomas Nelson, 1996), Heb 6:12–15.

(2) Edward E. Hindson and Woodrow Michael Kroll, eds., KJV Bible Commentary (Nashville: Thomas Nelson, 1994), 2551.

XIX

“For when God made a promise to Abraham, because He could swear by no one greater, He swore by Himself, saying, ‘Surely blessing I will bless you, and multiplying I will multiply you’” (Hebrews 6:13-14).

In seeking to provide us with a good example to follow, the author of Hebrews turned to Abraham, the great Old Testament patriarch and man of faith.

Abraham lived approximately two thousand years before the birth of Christ, and Genesis chapters eleven through twenty-five detail the events of his life. That portion of Scripture tells us that God called Abram (as he was then known) at age seventy-five to leave his home and travel to another land that God would later reveal to him (see Genesis 12:1).

In addition, God told Abram, “I will make you into a great nation and I will bless you; I will make your name great, and you will be a blessing” (Genesis 12:2 NIV). Although Abram and his wife were well beyond normal child-bearing age, He took God at His word and “…departed as the Lord instructed him…” (Genesis 12:4).

Abram continued his long journey until he finally reached the land of Canaan (Genesis 12:4-8), an area that generally corresponds with the modern-day nation of Israel. Although Abram was quite wealthy by the time he arrived in Canaan (Genesis 13:2), he was an elderly man in an unfamiliar environment with few friends and many prospective enemies. Those enemies included several potentially hostile neighbors, such as the Canaanites and another local people group known as the Perizzites (Genesis 13:7).

So, other than his servants, his possessions, and a nephew named Lot (who would later make an ill-fated decision to leave his uncle and establish a new residence near Sodom), Abram had little more than a promise from God- a promise that he accepted and believed by faith. Because of this, Genesis 15:6 tells us that “(Abram) believed the LORD, and he credited it to him as righteousness” (NIV).

In time, God gave Abraham a son just as He promised (see Genesis 15:2-5, 17:19, and 21:1-7). As we’ll see in our next study, we’ll also find that Abraham was ready to present his beloved son as a sacrificial offering as a further demonstration of his faith (Genesis 22:1-19). In light of this, we can say that Abraham demonstrated the faith and perseverance referenced earlier in Hebrews 6:12 through his external actions. Thus, he represents a fitting example for the original readers of this epistle and contemporary audiences alike.

“For when God made a promise to Abraham, since he had no one greater by whom to swear, he swore by himself, saying, ‘Surely I will bless you and multiply you’” (Hebrews 6:13-14 ESV).

This portion of Scripture refers to a historic event that took place in the life of Abraham, the well-known Biblical personality and man of faith. That account is chronicled for us in the Old Testament book of Genesis. It involves a son that had been born to Abraham as God promised earlier in Genesis 15:1-6. That son was named Isaac, and he represented the fulfillment of God’s promise to provide Abraham with an heir.

However, there came a time when Isaac was involved in a significant test of Abraham’s faith…

“Then God said, ‘Take your son, your only son, whom you love–Isaac–and go to the region of Moriah. Sacrifice him there as a burnt offering on a mountain I will show you’

…When they reached the place God had told him about, Abraham built an altar there and arranged the wood on it. He bound his son Isaac and laid him on the altar, on top of the wood. Then he reached out his hand and took the knife to slay his son.

But the angel of the LORD called out to him from heaven, ‘Abraham! Abraham!’ ‘Here I am,’ he replied. ‘Do not lay a hand on the boy,’ he said. ‘Do not do anything to him. Now I know that you fear God, because you have not withheld from me your son, your only son’” (Genesis 22:2, 9-12 NIV).

That event forms the basis for our passage from Hebrews 6:13-14 and God’s response to Abraham’s act of faith…

“‘…By Myself I have sworn, says the Lord, because you have done this thing, and have not withheld your son, your only son— blessing I will bless you, and multiplying I will multiply your descendants as the stars of the heaven and as the sand which is on the seashore; and your descendants shall possess the gate of their enemies. In your seed all the nations of the earth shall be blessed, because you have obeyed My voice’” (Genesis 22:16-18).

This has led one Biblical commentator to conclude, “God’s oaths and promises can be depended on (cf. Heb. 6:16-17). This is the theological thrust of the paragraph. Our hope is in the unchanging character of God (cf. Ps. 102:27; Mal. 3:6) and Jesus (cf. Heb. 13:8) and promises of God (cf. Isa. 40:8; 55:11).” ₍₁₎

XXI

“For men indeed swear by the greater, and an oath for confirmation is for them an end of all dispute. Thus God, determining to show more abundantly to the heirs of promise the immutability of His counsel, confirmed it by an oath” (Hebrews 6:16-17).

The act of swearing an oath to verify the truth of a statement or commitment to a course of action is a practice that takes many forms. For instance, we place legal witnesses “under oath” when giving testimony in court. We also have the example of those government officials, law enforcement officers, and other formal authorities who are “sworn into” their various ranks of service. However, these contemporary oaths differ greatly from their ancient counterparts.

For example, some Old Testament contracts and legal agreements were formalized through a ceremony that involved the death of one or more animals. The parties involved in ratifying an agreement cut each animal in half and placed the halves opposite to one another on the ground. Both parties then proceeded to walk between the pieces of the sacrificed animals. We can find a detailed example of this type of oath in Genesis chapter fifteen.

While this practice may seem barbarous to modern-day audiences, it communicated something that is easy to understand. This ceremony declared that if either side failed to uphold the terms of their agreement, the guilty party would be subject to the same fate as the animal that had been sacrificed.

We can find another type of ancient oath in Genesis chapter 24…

“[Abraham] said to the chief servant in his household, the one in charge of all that he had, ‘Put your hand under my thigh. I want you to swear by the Lord, the God of heaven and the God of earth, that you will not get a wife for my son from the daughters of the Canaanites, among whom I am living, but will go to my country and my own relatives and get a wife for my son Isaac’” (Genesis 24:2-4).

Abraham was so determined to find the right marriage partner for Isaac that he told his servant, “Put your hand under my thigh… (and) swear…” It has been suggested that this action means, “May my descendants take action against you if you fail to fulfill this oath.”

Unlike fallible human beings, God’s truthful and unchanging nature means He has no need to swear an oath. Nevertheless, “God also bound himself with an oath, so that those who received the promise could be perfectly sure that he would never change his mind” (NLT). We’ll consider the immutability of that promise next.

XXII

“that by two immutable things, in which it is impossible for God to lie, we might have strong consolation, who have fled for refuge to lay hold of the hope set before us” (Hebrews 6:18).

As mentioned earlier in our look at Hebrews chapter one, Hebrews 6:18 involves the Biblical doctrine of God’s immutability. The word “immutable” can be defined as something that does not change. Thus, God’s promises to us are reliable, trustworthy, and unchanging. While there is little debate concerning the immutability of God’s promises, there is a variety of opinion regarding the exact nature of the “two immutable things” referenced here within this verse.

For example…

“The (1) death and resurrection of Christ and (2) His ascension and intercession for us are the two immutable things.” ₍₁₎

“The two immutable things are God’s Word and God’s oath. Since God does not lie and since He is all-powerful, He will fulfill all His promises. This unchanging nature of God is the believer’s consolation and encouragement.” ₍₂₎

“What are the ‘two things’? Calvin says the two things are, (1) what He says; and (2) what He swears is immutable. Some suggest the two things are: 1. The promise, 2. The oath. Others say two oaths are referred to. 1. The promise – the oath made to Abraham respecting a Son, the Messiah. 2. The second refers to Christ’s priesthood, recorded in Ps. 110:4: ‘Jehovah has sworn and will not repent. Thou art a priest forever after the order of Melchizedek.” ₍₃₎

Regardless of the differences between these views, one thing we can say is that God will certainly make good on all His promises. This offers hope and assurance as we seek to meet the challenges of daily life.

In another sense, our relationship with God in Christ is not unlike the cities of refuge that God established when the people of Old Testament Israel entered the land of Canaan. Hebrews 6:18 alludes to this idea in speaking of those “…who have fled to Him for refuge” (NLT).

The Biblical book of Joshua identified six cities where an accused criminal could find safety and protection while the accusations against him were examined and judged. In a similar manner, those who accept God’s offer of reconciliation through Christ have entered a place of safety and protection from the judgment that will ultimately fall upon those who reject their Creator. Thus, a person who comes to God through Christ serves to exemplify the words of Psalm 18:30…

“As for God, his way is perfect; the word of the LORD is flawless. He is a shield for all who take refuge in him” (NIV).

(2) Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson’s New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 1645.

(3) Boatman, Don Earl Helps from Hebrews, College Press, Joplin, Missouri p.197

XXIII

“so that by two unchangeable things, in which it is impossible for God to lie, we who have fled for refuge might have strong encouragement to hold fast to the hope set before us” (Hebrews 6:18 ESV).

Hebrews 6:18 offers an opportunity to address what some view as an inconsistency within the Scriptures and/or God’s nature. We can state that premise with two points and a conclusion:

Matthew 19:26 quotes Jesus as saying, “…everything is possible for God” (GW).
Hebrews 6:18 says, “it is impossible for God to lie” (see also Titus 1:2).
Therefore, God and/or the Biblical Scriptures are inconsistent.

One source offers a brief, but thorough analysis of that proposition…

“The answer lies in a proper understanding of God’s omnipotence. Omnipotence does not mean God cannot exercise self-limitation. The biblical God has limited Himself only to acts that are consistent with His righteous, loving character. Therefore, God’s power is self-restrained. He cannot do evil and He cannot do anything irrational. He cannot go back upon His Word. He is all-powerful when it comes to doing things that are right, but He has no power to do things wrong.

…being omnipotent means that God is able to do anything that is consistent with His holy character. Nothing can stop Him from doing whatever He decides to do. However, there are certain things which He cannot do. The Bible actually lists a number of specific things which God cannot do. For example, He is not able to lie. This means the God of the Bible always tells the truth. Lying is not something which He is capable of doing. Neither is God able to do anything sinful. He cannot personally sin. Again, Scripture says that committing a sin is impossible for God…

The fact that there are certain things which God cannot do does not limit His power. Indeed, the fact that He has certain self-limitations does not take away from His power and majesty. He can do everything that is holy and wise.” ₍₁₎

Another commentator adds…

“The context in Matthew indicates that Jesus is speaking of what is humanly impossible, whereas, Hebrews informs us that some things (e.g., lying) are actually impossible for God. Note that in the former passage, Jesus said, “with men this is impossible,” indicating that He was only speaking of what was humanly impossible, but not divinely impossible” ₍₂₎

We’ll continue our look at this topic by highlighting Mark 9:23 and Jesus’ promise that “…all things are possible to him who believes” next.

(1) Stewart, Don. If God Is All-Powerful, Then Does It Mean He Can Do Anything? Are There Any Limits To What God Can Do? Retrieved 26 May, 2022 from https://www.blueletterbible.org/Comm/stewart_don/faq/the-attributes-of-god-that-belong-to-him-alone/13-can-god-do-anything.cfm

XXIV

“so that we who have found refuge in him may find strong encouragement to hold fast to the hope set before us through two unchangeable things, since it is impossible for God to lie” (Hebrews 6:18 NET).

The Gospel of Mark presents us with the following statement from Jesus: “Jesus said to him, ‘If you can believe, all things are possible to him who believes’” (Mark 9:23).

For many, a statement like “…all things are possible to him who believes” may sound like a child’s fairy tale or an irrational response to the harsh realities of life. It might also sound like a substitute for intelligent, rational thought that exchanges reason and intellect for wishing and hoping. In fact, those who seek to use that statement against Jesus might do so in the following manner…

Jesus said that all things are possible to him who believes. Can I make a square circle if I only believe?
Could I create an irresistible force that could move an immovable object if I only believe?
Is it possible to make something true and false at the same time and in the same way if I only believe?

The short answer to each of these questions is “no.” To understand how and why that answer intersects with Jesus’ seemingly ironclad promise in Mark 9:23, we need to consider the nature of these questions.

For example, the question regarding a square circle conceals a logical error. The error is this: whenever we attempt to place a corner on a circle in order to make it a square, the circle immediately ceases to be a circle. Because of this, the question logically precludes any possibility of an answer.

The same is true when looking at the “irresistible force vs. the immovable object” question. This question assumes that two distinct entities possess the greatest power or ability. Since only one of those entities can be the “greatest,” this question reveals an internal inconsistency. It then attempts to increase the power of one of them through belief. This potentially introduces a third “greatest power.”

We can see a similar concept in the “true and false” question as well. This question creates a condition where something is true and not true at the same time and in the same way.

So, each of these questions contains an inherent contradiction. For this reason, we can confidently dismiss them in seeking to apply Jesus’ promise from Mark 9:23. Our next study will conclude our look at Hebrews 6:18 by addressing such objections in light of another familiar challenge: “Can God make a rock so big that He can’t move it?”

XXV

“So God has given both His promise and His oath. These two things are unchangeable because it is impossible for God to lie. Therefore, we who have fled to Him for refuge can have great confidence as we hold to the hope that lies before us” (Hebrews 6:18 NLT).

We can find a good example of a false argument as it relates to the existence of an omnipotent God in the form of the following question: “Can God make a rock so big that He can’t move it?” This question appears to present an insurmountable dilemma for those who seek to answer it. For example…

If God can make a rock so big that He can’t move it, then He is not all-powerful.
If God can’t make a rock so big that He can’t move it, then He is not all-powerful.

Since God is all-powerful by definition, this question seems to eliminate the possibility of an omnipotent Being. Thus, it appears to preclude the existence of an all-powerful God.

Although this may seem to be a reasonable question, a serious flaw emerges if we consider it more closely. For instance, how big a rock is necessary to prevent God from moving it? Well, a rock of that magnitude would have to surpass the infinite power of God. So, in essence, the questioner is asking if God can create a rock that is greater than His infinite ability to lift it. This creates a scenario where the following conditions exist:

A Being with infinite power (God).
An object possesses something greater than infinite power, at least in one respect (a rock).

In other words, this question encompasses a logical impossibility- a situation where God holds the most power but does not hold the most power at the same time. As mentioned in our previous study, this basic idea is sometimes rephrased in the following manner: “Can God move an immovable object?” The problem is that the ability of an immovable object to remain stationary must exceed God’s infinite power to move it. Since nothing exceeds infinite power, the question is inherently self-defeating. ₍₁₎

We should also remember that rocks are not infinitely heavy by nature. While we may debate the characteristics of a rock, an infinitely heavy rock would no longer be a rock; it would be something else. The same is true for any other material object we might choose to substitute for a rock.

So, these types of questions are internally self-destructive. Therefore, a person who asks them in seeking to eliminate the possibility of an omnipotent God should reconsider their self-defeating nature.

(1) We might attempt to escape this conclusion by redefining God as a Being with less-than-infinite power. However, such a being would no longer be God. He/she/it would then be a demigod, or a being with superhuman power or ability.

XXVI

“This hope we have as an anchor of the soul, both sure and steadfast, and which enters the Presence behind the veil, where the forerunner has entered for us, even Jesus, having become High Priest forever according to the order of Melchizedek” (Hebrews 6:19-20).

An anchor is a weighted device that enables a sailing vessel to remain stationary or maintain stability in rough sea conditions. Thus, it serves as an excellent illustration for this portion of Scripture.

Consider the word-picture behind this passage: “…an anchor of the soul.” If we drop an anchor from a sailing vessel, it falls to the bottom of the water and out of sight. In most instances, we can’t see the anchor below the surface, but we can gauge its effectiveness by the stability of the vessel to which it is attached.

This analogy applies to our spiritual lives as well. In this illustration, our lives are the sailing vessels and the sea represents the world in which we live. God is the unseen seabed below the surface of the water and the anchor is Christ. Thus, if the vessels of our lives are tossed like a ship at sea, we must prayerfully ensure that we are tethered to our Anchor.

This brings us to a practical discussion regarding this reference to the soul from Hebrews 6:19. As mentioned previously, the New Testament word for soul is psuche in the original language of this passage. This word survives today as the root of such modern-day words as psychology or psychoanalysis. In this context, the soul refers to the human being as an individual personality. It also conveys an emotional component that encompasses the things we love, hate, or feel indifferent about.

In light of this, we may further associate this illustration with the worries and anxieties of daily life. One of the best ways to anchor our lives in this regard involves Jesus’ counsel from Matthew 6:33-34…

“But seek first his kingdom and his righteousness, and all these things will be given to you as well. Therefore do not worry about tomorrow, for tomorrow will worry about itself. Each day has enough trouble of its own” (NIV).

As one source concludes…

“Throughout history, anchors have served as a much-needed device for sailors. In the Bible, an anchor is used as a symbol of our hope in Jesus that gives us stability and steadfastness in life. In ancient days, the anchor was used in artwork and engravings as a symbol of Christianity. Anchors appear in the Roman catacombs on the tombs of Christians, showing the Christians’ steadfast hope in eternal life.” ₍₁₎

(1) GotQuestions.org, What is the significance of the anchor in the Bible? Retrieved 26 May, 2022 from https://www.gotquestions.org/anchor-in-the-Bible.html

XXVII

“We have this hope as an anchor for the soul, sure and steadfast, which reaches inside behind the curtain, where Jesus our forerunner entered on our behalf, since he became a priest forever in the order of Melchizedek” (Hebrews 6:19-20 NET).

This portion of Scripture references the “…the inner sanctuary behind the curtain, where Jesus, who went before us, has entered on our behalf” (NIV). The Gospel of Mark underscores the gravity of this statement with the account of an event that took place following Jesus’ crucifixion: “And Jesus cried out with a loud voice, and breathed His last. Then the veil of the temple was torn in two from top to bottom” (Mark 15:37-38).

We’ll discuss this subject at greater length when we reach Hebrews chapter nine. For now, we can say that one person was authorized to enter the innermost part of the temple known as the Most Holy Place. That person was the Jewish High Priest. He was permitted to enter this area once a year on the Day Of Atonement (also known as Yom Kippur), when a sacrifice was offered for the sins of the nation (see Leviticus chapter sixteen).

To access God’s direct presence within that room, the High Priest first had to pass through a great curtain that separated this area from the rest of the Temple. This curtain was said to be ninety feet (27m) tall, but Mark’s Gospel tells us that this enormous veil was immediately torn from top to bottom upon Jesus’ death. This detail is significant, for the fact that this curtain was torn in that direction indicates that God was responsible for orchestrating that event.

This action also served to demonstrate that access to God’s dwelling place was now freely available to all through Jesus’ sacrificial work on the cross. Unlike the limited access afforded to the High Priest exclusively through the Old Testament sacrificial system, anyone can now approach God and enter His direct presence through Christ. One Biblical scholar weaves these diverse threads together in the context of our passage from Hebrews…

“The anchor of the believer is, therefore, fastened within the veil of the Holy of Holies of heaven. We have some rich figures here. This present life is the sea; the soul, a ship; the hidden bottom of the sea, the hidden reality of the heavenly word. The soul is seen as storm-tossed on the troubled sea of life. The soul of the believer, as a tempest-tossed ship, is held by the anchor within the veil, fastened by faith to the blessed reality within the veil.” ₍₁₎

XXVIII

“We have this hope as an anchor for our lives, safe and secure. It enters the inner sanctuary behind the curtain. Jesus has entered there on our behalf as a forerunner, because He has become a high priest forever in the order of Melchizedek” (Hebrews 6:19-20 HCSB).

The word “forerunner” is commonly defined as “someone or something that comes before another.” ₍₁₎However, one Biblical commentator offers an intriguing definition of this word as it relates to our text from Hebrews 6:20…

“The Greek word for forerunner was used in the second century A.D. of the smaller boats sent into the harbor by larger ships unable to enter due to the buffeting of the weather. These smaller boats carried the anchor through the breakers inside the harbor and dropped it there, securing the larger ship.

Forerunner presupposes that others will follow. Thus, Jesus is not only the believer’s anchor but He is like a runner boat that has taken our anchor into port and secured it there. There is thus no doubt as to whether this vessel is going into port. The only question, is whether it will go in with the sleekness of a well-trimmed sailing vessel or like a water-laden barge. Believers who have such a hope in the presence of God should come boldly before the throne of grace (4:14–16).” ₍₂₎

This notion of a high priest who interceded on behalf of others was undoubtedly familiar to first-century Jewish audiences. Nevertheless, the high priests of that era always entered the inner sanctuary (or Most Holy Place) alone. Therefore, the image of a high priest who could usher others into God’s direct presence was something completely new.

So, the idea that Christ opened the door for others to follow in this manner must have been a revolutionary concept to the members of our author’s original audience. The same may hold true for contemporary audiences as well…

“Christians too are to be brought into that same sacred area. This was indeed a startling statement, for though the ancient high priest was his people’s representative he was never their forerunner- they were never allowed to follow him within the curtain.

But the key-note of Hebrews is that the new high priest guarantees to every believer the privilege of confident access into this most holy place-the very presence of the living God, and it is summed up in one carefully chosen word: ‘forerunner’. Jesus has ‘gone that we may follow too.’” ₍₃₎

(1) “forerunner” Def. 1. The Britannica Dictionary Retrieved 31 May, 2022 from https://www.britannica.com/dictionary/forerunner

(2) Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson’s New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 1645

XXIX

“We have this hope as an anchor for the soul, firm and secure. It enters the inner sanctuary behind the curtain, where our forerunner, Jesus, has entered on our behalf. He has become a high priest forever, in the order of Melchizedek” (Hebrews 6:19-20 NIV).

Much like an aircraft pilot who has been circling the runway upon which he or she wishes to land, the author of Hebrews has been edging toward a discussion concerning one particular individual since the end of chapter five. That individual is Melchizedek, the mysterious Old Testament king and priest.

You may recall that our author attempted to open that discussion earlier within this letter. But just as a tailwind often prohibits an aircraft from making direct approach to a runway, an obstacle prevented him from bringing that subject in for a landing…

“[Jesus] was appointed by God to be a high priest according to the order of Melchizedek. We have a lot to say about this topic, and it’s difficult to explain, because you have been lazy and you haven’t been listening” (Hebrews 5:10-11 CEB).

While the original audience for this epistle may have preferred something less spiritually challenging than a dissertation on the subject of Melchizedek’s priesthood, that will not deter our author from addressing that subject in the following chapter. With this in mind, we can say that the author of Hebrews was clearly invested in the spiritual health and development of his audience. Thus, he will not be dissuaded from engaging in a discussion regarding this seemingly obscure figure.

In like manner, the Scriptures often present us with teachings that may be difficult to grasp and apply. While we may not agree on the meaning and application of these complex subjects, everyone can surely agree that spiritual immaturity is not a desirable option. Indeed, Jesus once rebuked His own disciples for their inability to grasp the deeper significance of His teachings. This is something we can largely avoid by dedicating ourselves to prayerfully studying the Biblical Scriptures and regularly attending a church where the Word of God is taught expositionally.

And with that, the following commentator prepares us to enter Hebrews chapter seven and the important teachings contained there…

“The writer of Hebrews was now ready to proceed to serve the ‘solid food’ he had mentioned previously, that he said his readers needed to eat (5:14—6:1). This spiritual meat was specifically the exposition concerning the present high priestly ministry of Jesus Christ” ₍₁₎

(1) Constable, Thomas. DD, Notes on Hebrews 2022 Edition “B. The Basis for Confidence and Steadfastness 6:13-20” [6:19-20] https://www.planobiblechapel.org/tcon/notes/html/nt/hebrews/hebrews.htm

Hebrews Chapter Five

The author of Hebrews has methodically built his case for Jesus’ preeminence throughout the opening chapters of this book. He began by first demonstrating Jesus’ supremacy over angelic beings (1:5-14). He then continued with a look at Jesus’ superiority over human leaders such as Moses (3:1-6), and Joshua (4:8-10).

Having laid that foundation, our author will now turn his attention to a theme that will serve as his primary focus over the next several chapters: Jesus, our High Priest…

“For every high priest taken from among men is appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins” (Hebrews 5:1).

A Jewish priest in the Old Testament era served as God’s representative to the people and the people’s representative before God. For instance, an Israelite who sought to offer a sacrifice for his or her sins could not approach God directly during that period. Instead, a priest presented that offering on his or her behalf.

The “gifts and sacrifices” mentioned here pertain to different types of offerings. For instance, a “gift” referred to an offering of grain, drink, or incense that was burned in God’s presence. A “sacrifice” took the life of an animal and served to atone (or make up for) the sins of the person who brought it.

Hebrews 5:1 draws our attention to another important aspect of this Biblical priesthood- a priest received his commission by appointment. Only those who descended through the ancient tribe of Levi were authorized to serve as priests. Those priestly offices were held exclusively by the Levites who traced their lineage through Moses’ brother Aaron. Finally, the high priest alone was permitted to enter God’s presence once a year on the annual day of atonement for the nation of Israel.

While the author of Hebrews points out the seemingly obvious fact that “every high Priest is taken from among men…” (GNV), it’s important to note that this is true of Jesus as well. However, there are some important differences that set Jesus apart from the High Priests who served within the Old Testament sacrificial system. We’ll consider those differences over the next few studies, beginning with the following preview…

“In this and following verses, the author of Hebrews analyzes the high priesthood of Christ in such a manner as to prove that the Christians who had given up the priesthood of Aaron and his successors had, in Christ, received far more than they had lost. In every conceivable comparison, as to rank, character, quality of sacrifice, or whatsoever, the marvelous superiority of Christ is emphatically demonstrated.” ₍₁₎

(1) Coffman, James Burton. “Commentary on Hebrews 4”. “Coffman’s Commentaries on the Bible”. https://www.studylight.org/commentaries/eng/bcc/hebrews-5.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

“He can have compassion on those who are ignorant and going astray, since he himself is also subject to weakness” (Hebrews 5:2).

Despite his lofty position, a Jewish High Priest was acquainted with the problems, shortcomings, and weaknesses associated with human life. This enabled him to serve with an attitude of compassion as he represented others before God. As Hebrews 5:2 puts it, “He is able to deal gently with the spiritually ignorant and misguided, since he is also subject to human weakness” (AMP).

We can gain additional insight into this passage through the work of a Biblical scholar who guides us through the definition of “compassion” in the original language of this verse…

“Metri-patheo means to be moderate or tender in judgment toward another’s errors. It speaks of a state of feeling toward the ignorant and the erring which is neither too severe nor too tolerant. The high priest must be careful lest he become irritated at sin and ignorance. He must also take care that he does not become weakly indulgent.” ₍₁₎

Another source adds, “This is the capacity to moderate one’s feelings to avoid the extremes of cold indifference and uncontrolled sadness.” ₍₂₎

Of course, these qualities were not exclusive to the members of the Old Testament priesthood. For example, the Biblical book of 1 Thessalonians offers a New Testament perspective on this characteristic: “…we urge you, brothers, admonish the idle, encourage the fainthearted, help the weak, be patient with them all” (1 Thessalonians 5:14 ESV).

Not surprisingly, Jesus serves as our example in this regard. For instance. Matthew 9:36 speaks of Jesus’ benevolence towards the multitudes who came to hear Him: “When he saw the crowds, he felt compassion for them, because they were distressed and dejected, like sheep without a shepherd” (CSB).

Nevertheless, Jesus’ compassion was balanced by His commitment to share the truth about the potential consequences that awaited those who came to hear Him. For instance, Jesus once used a current event to issue a straightforward message to His listeners…

“What about those 18 people who died when the tower at Siloam fell on them? Do you think that they were more sinful than other people living in Jerusalem? No! I can guarantee that they weren’t. But if you don’t turn to God and change the way you think and act, then you, too, will all die” (Luke 13:4-5 GW).

Therefore, we should pray for God’s help in discerning the best way to assist those who are “…ignorant and those who are misled” (CEB).

(2) John F. Walvoord and Roy B. Zuck, Bible Knowledge Commentary p. 791

III

“Because of this he is required as for the people, so also for himself, to offer sacrifices for sins” (Hebrews 5:3).

A Biblical priest had several important responsibilities. As mentioned earlier, an Old Testament priest served as an intermediary who represented God before the people of Israel and the people of Israel before God. In addition, priests were also responsible for…

Teaching the Old Testament Law. “…you are to teach the people of Israel all the statutes that the Lord has spoken to them by Moses” (Leviticus 10:11 ESV).
Ministering to the LORD. “From among the Israelites take your brother Aaron and his sons with him, that he may minister to Me in the priest’s office…” (Exodus 28:1 AMPC).
Exercising oversight. “Amariah the chief priest will be over you in any matter concerning the Lord, and Zebadiah son of Ishmael, the leader of the tribe of Judah, will be over you in any matter concerning the king, and the Levites will serve as officials before you” (2 Chronicles 19:11 NIV).
Seeking God’s direction. “When direction from the Lord is needed, Joshua will stand before Eleazar the priest, who will use the Urim—one of the sacred lots cast before the Lord—to determine his will. This is how Joshua and the rest of the community of Israel will determine everything they should do” (Numbers 27:21 NLT).

We can summarize these responsibilities with a verse that also applies to anyone who seeks to represent God in an honorable manner: “Moreover, as for me, far be it from me that I should sin against the Lord in ceasing to pray for you; but I will teach you the good and the right way” (1 Samuel 12:23).

Yet despite these things, a priest was a fallible human being, just like anyone else. This explains why the High Priest had to offer sacrifices for his own sins as mentioned in the verse quoted above. Once the priest completed that atonement process, he was then permitted to minister on behalf of others.

Finally, this reference to “sacrifices for his own sins, as well as for the sins of the people…” (NIV) carried significance that extended to the High Priest’s clothing…

“This was shown forth in the very garments he wore when he offered the national atonement once a year. On the shoulder of the ephod (Exod. 28:10) were two onyx stones, on which were engraved the names of the twelve sons of Jacob, the representatives of all the tribes of Israel, of Levi the priestly tribe as well as the others. As he stood before the mercy-seat interceding, he bore all these names before the Lord.” ₍₁₎

(1) B. W. Johnson, The People’s New Testament [Hebrews 5:1-3]. Public Domain http://www.ccel.org/ccel/johnson_bw/pnt.html

“And no man takes this honor to himself, but he who is called by God, just as Aaron was” (Hebrews 5:4).

Unlike political figures, celebrities, corporate executives, or others who might aspire to a higher status, the office of an Old Testament priest was not an upwardly mobile position. The following commentator details the line of priestly succession beginning with Abraham, the great Old Testament man of faith…

“All the priests came from Jacob, Abraham’s grandson, whose name was changed to Israel. All the priests came from Levi, one of Israel’s thirteen sons. God set the tribe of Levi apart as a tribe committed to His service and as representatives of the whole nation (Exodus 13:2; Numbers 3:40-41).

Aaron’s family and their descendants made up the priests and the high priest, those able to serve in the tabernacle itself and to offer sacrifice to God. The high priest was generally the eldest son of Aaron, except if they disqualified themselves like Nadab and Abihu (Leviticus 10:1-3) or according to the regulations of Leviticus chapter 21.” ₍₁₎

Although the office of High Priest eventually devolved into a patronage position, ₍₂₎ the author of Hebrews did not acknowledge that arrangement. Instead, he recognized the priestly ministry as an honor and responsibility that was bestowed upon these leaders by God Himself. That honor and responsibility has also been conferred upon those who follow Christ today…

“But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light” (1 Peter 2:9).

Much like the priests of the Old Testament who represented others before God, that important responsibility also extends to God’s people today. The New Testament book of 2 Corinthians addresses that privilege in the following manner…

“All this is from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation: that God was reconciling the world to himself in Christ, not counting men’s sins against them. And he has committed to us the message of reconciliation. We are therefore Christ’s ambassadors, as though God were making his appeal through us. We implore you on Christ’s behalf: Be reconciled to God” (2 Corinthians 5:18-20 NIV).

So while modern-day Christians are far removed from the example of an Old Testament priest, each carries a similar responsibility. Therefore, we should fulfill that leadership role (in whatever form it takes) in serving as God’s ambassadors and ministers of reconciliation.

(1) Guzik, Dave, Hebrews 5 – Jesus, A Priest Forever https://enduringword.com/bible-commentary/hebrews-5/

(2) See Craig S. Keener, The IVP Bible Background Commentary [Hebrews 5:4]

“So also Christ did not glorify Himself to become High Priest, but it was He who said to Him: ‘You are My Son, Today I have begotten You’” (Hebrews 5:5).

As mentioned earlier, there were no legitimately self-appointed leaders among the members of the Old Testament priesthood. Instead, the Biblical priesthood was an institution that was established by God, with leaders who were ordained for their positions. This was true of the Levitical High Priest but it is also true of Jesus as well…

“Christ did not call Himself to the office of High Priest; the Father called Him to the honor. Both Psa. 2:7 and 110:4 are cited to prove this fact. Psalm 2:7 is also quoted in 1:5 to prove Christ’s superiority to the angels, and now the writer uses the quote to prove Jesus’ special relationship with God the Father. The quote from Ps. 110:4 highlights the eternal nature of Jesus’ priesthood. He will be Mediator between God and us forever.” ₍₁₎

Another scholar adds…

“The writer is careful to let the reader see that it was no personal ambition on Messiah’s part that resulted in His becoming a high priest, but rather the fact that God called Him to that position, and that the call to priesthood was based upon the fact that the Messiah was God s Son.” ₍₂₎

Since a High Priest of the Biblical era was chosen from among the descendants of Aaron, the Old Testament patriarch, the idea that “Christ did not glorify Himself to become High Priest” would have been difficult for many first-century Jewish audiences to accept. As another commentator explains: “It was easy to see why the priesthood of Jesus would be difficult for early Jewish Christians to grasp. He was not from the lineage of Aaron. He claimed nor practiced no special ministry in the temple; He confronted the religious structure instead of joining it.” ₍₃₎

Hebrews 5:5 addresses that objection by noting that Jesus’ priestly calling stems from His unique position as the Son of God (see Matthew 3:16-17). In addition, Jesus fulfils another qualification for the office of a High Priest that our author has previously established: He is a human being with a compassionate nature who serves an intermediary in representing God to others and others before God.

We’ll consider these aspects of Jesus’ priestly ministry shortly, but first we’ll address a potentially troublesome question: what does this passage mean when it says regarding Christ, “…Today I have begotten You”?

(1) Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson’s New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 1642.

(3) Guzik, Dave, Hebrews 5 – Jesus, A Priest Forever https://enduringword.com/bible-commentary/hebrews-5/

“So also Christ did not exalt himself to be made a high priest, but was appointed by him who said to him, ‘You are my Son, today I have begotten you’ (Hebrews 5:5 ESV).

Hidden away behind this passage are some questions that require careful thought. One such question is this: “if Jesus is God from all eternity, then how can Hebrews 5:5 say concerning Him, ‘…today I have begotten you’“? Furthermore, the fact that God became Jesus’ Father on a certain day seems to indicate that there may have been a time when Jesus did not exist, or a least a time when God was not His Father.

We can address these questions by first taking a closer look at what this verse actually says. For instance, “You are my Son…” simply acknowledges the relationship that exists between the God, the Father, and God, the Son.

Next comes this reference to, “today I have begotten you…” We can address this portion of Hebrews 5:5 by remembering that human beings are subject to the constraints of time. In becoming a human being, Jesus also subjected Himself to the limitations of “today” much like anyone else.

With these things in mind, let’s tie these parallel elements together. First, the relationship between the Father and Son has always existed throughout eternity. This is why Hebrews 5:5 can say, “You are my Son…” But in view of the fact that the Son stepped out of eternity and took humanity upon Himself (along with all the restraints that are imposed upon time-bound human beings), it is also proper for God to say, “…today I have become your Father.”

Furthermore, we can say without reservation that Hebrews 5:5 does not mean Jesus is a created being or somehow came into existence, as some cultic organizations would have us believe. In the original language of this passage, the word “begotten” caries several different meanings. Those definitions include “to bring forth,” “to be born,” “to be a parent to any one” and “to constitute as son, to constitute as king, or as the representative or viceregent of God.” ₍₁₎ It is significant to note that none of those references include “to create” or “bring into existence.”

Finally, we can benefit from the efforts of scholars and commentators who have dealt extensively with these questions over the years. It is well worth our time to familiarize ourselves with their work, lest we fall prey to those who preach “…a gospel that is different from the one you accepted” (Galatians 1:9 GNT).

(1) G1080 gennao Mounce Concise Greek-English Dictionary of the New Testament https://www.billmounce.com/greek-dictionary/gennao

VII

“As He also says in another place: ‘You are a priest forever According to the order of Melchizedek’” (Hebrews 5:6).

Hebrews 5:6 marks the first appearance of a verse that will be re-quoted several times later within this book. That verse is Psalm 110:4, a portion of Scripture that will reappear in Hebrews 5:10, 6:20, 7:17, and 7:21. This passage establishes an important foundation for understanding Jesus’ role as our High Priest before God…

“After informing his readers in verse 5 that Messiah s priesthood was not by self-appointment but by God’s appointment, the writer goes on in this verse to speak of the different and superior order of priesthood into which He was called. He quotes from Psalm 110 where Messiah is prophetically pointed out as a priest after the order of Melchisedec, the distinguishing characteristic of this order of priesthood being that it is an eternal one.” ₍₁₎

So having already established Jesus’ superiority over human and angelic beings, the author of Hebrews tells us that Jesus also belongs to a superior priestly order. Unlike the priesthood initiated under Aaron (whose members held terms of service that were limited to their earthly lives), Jesus’ priestly service is eternal. This unending priesthood is thus superior to the one held by Aaron and his successors.

The following author alerts us to the revolutionary nature of this idea…

“The author of Hebrews then did a dramatic, unheard of thing. Having already argued from Ps. 110:1,2 for the universal kingship of Christ the Messiah (Heb. 1:5), at this point in the epistle he returned to that same Psalm 110 to bring in the fourth verse from which he also proclaimed the universal high priesthood of Christ, showing him to be not of Aaron’s line, but an independent high priest of universal dominion ‘after the order of Melchizedek.’ Thus was revealed, at last, the mystery of how the suffering high priestly Messiah and the kingly Messiah were one and the same person.

Modern religious people would not find that problem an impediment to their believing in Jesus Christ, but it was a powerful deterrent to Christians of Jewish background in the first century. ‘You cannot accept Christ as your high priest,’ the Pharisees said, ‘because, since he does not belong to the posterity of Aaron, he is disqualified from being any kind of priest whatever!’ And the only verse in the Bible that clears that up is Ps. 110:4. The Pharisees should have known this; but it was true of them, as it was of the Sadducees, that they did err ‘not knowing the scriptures nor the power of God’ (Matt. 22:29).” ₍₂₎

(3) Coffman, James Burton. “Commentary on Hebrews 5”. “Coffman’s Commentaries on the Bible”. https://www.studylight.org/commentaries/eng/bcc/hebrews-5.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

VIII

“And he says in another passage: ‘You are a priest forever according to the order of Melchizedek’” (Hebrews 5:6 Phillips).

Much like a preview that appears before a feature presentation, Hebrews 5:6 serves as a prelude regarding someone who will rise to greater prominence later in this book. That person is Melchizedek, the mysterious priest-king who visited the Old Testament patriarch Abraham upon his victorious return from an armed conflict in Genesis chapter fourteen…

“Then Melchizedek king of Salem brought out bread and wine. He was priest of God Most High, and he blessed Abram, saying, ‘Blessed be Abram by God Most High, Creator of heaven and earth. And praise be to God Most High, who delivered your enemies into your hand.’ Then Abram gave him a tenth of everything” (Genesis 14:18-20 NIV).

Melchizedek is something of an obscure figure in the Scriptures. We know from this passage that he was the king of Salem. “Salem” is a word that means “peace” and is associated with the ancient city of Jerusalem. ₍₁₎ The name Melchizedek means “king of righteousness.” ₍₂₎ Thus, we can say that Melchizedek was “the king of peace and righteousness.”

Other than the fact that he was a king, the only other information we are given regarding Melchizedek is that he was also a priest of God. However, this passage doesn’t explain where Melchizedek came from, why he met with Abraham, how he came to serve as a priest of God, or how Abraham knew him. We only know that Melchizedek brought bread, wine, and a blessing. Abraham then responded by giving Him ten percent of the spoils from his victory.

From one perspective, we can view this meeting between Melchizedek and Abraham in a straightforward manner. For instance, we can say that Melchizedek was an important official who welcomed Abraham home following his successful military campaign. After providing Abraham with the hospitality of a meal, Melchizedek gave him a blessing and Abraham responded by honoring him with ten percent of the valuables he recovered during the conflict.

Nevertheless, the fact that Melchizedek gave Abraham a blessing is important, for a lesser person was always blessed by a more important person in that culture. Because of this, we can say that Melchizedek was a greater spiritual figure than Abraham. The bread and wine Melchizedek served would also take on greater significance in the New Testament era. Finally, there was Melchizedek’s dual role as “king of peace and righteousness” and “…priest of God Most High.”

We’ll consider the importance of these elements in the context of Jesus’ priesthood when we reach Hebrews chapter seven.

(1) “Salem” The Online Bible Thayer’s Greek Lexicon and Brown Driver & Briggs Hebrew Lexicon

“who, in the days of His flesh, when He had offered up prayers and supplications, with vehement cries and tears to Him who was able to save Him from death, and was heard because of His godly fear” (Hebrews 5:7).

In speaking of Jesus, Hebrews 4:15 tells us, “For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin.” Hebrews 5:7 will now go on to elaborate upon that passage with an example from His life.

First, Hebrews 5:7 sets the parameters for our look at this verse with the phrase “in the days of His flesh.” This tells us that the context for this passage involves Jesus’ earthly ministry. Next, comes a reference to “prayers and supplications.” “Prayer” describes general communication with God, while a “supplication” arises from a specific need or urgent request. Other phrases that convey the meaning behind the word “supplication” include “an appeal,” “a petition,” or “a plea.”

This passage then follows with a reference to “…vehement cries and tears to Him who was able to save Him from death.” This likely refers to Jesus’ experience in the Garden of Gethsemane just prior to His crucifixion. While Jesus’ Gethsemane experience appears in all four gospel accounts of His life, the Book of Luke offers one of the more detailed depictions of this event…

“Coming out, He went to the Mount of Olives, as He was accustomed, and His disciples also followed Him. When He came to the place, He said to them, ‘Pray that you may not enter into temptation.’ And He was withdrawn from them about a stone’s throw, and He knelt down and prayed, saying, ‘Father, if it is Your will, take this cup away from Me; nevertheless not My will, but Yours, be done.’

Then an angel appeared to Him from heaven, strengthening Him. And being in agony, He prayed more earnestly. Then His sweat became like great drops of blood falling down to the ground. When He rose up from prayer, and had come to His disciples, He found them sleeping from sorrow. Then He said to them, ‘Why do you sleep? Rise and pray, lest you enter into temptation.’” (Luke 22:39-46).

Thus, as one Pastoral commentator observes, “the agony of Jesus in the Garden of Gesthemane (Matthew 26:36-39; Luke 22:44) proves He knows what it is like to struggle with the difficulty of obedience, yet He obeyed perfectly.” ₍₁₎

(1) Guzik, Dave, Hebrews 5 – Jesus, A Priest Forever (verses 7-8)

“During his earthly life, he offered prayers and appeals with loud cries and tears to the one who was able to save him from death, and he was heard because of his reverence” (Hebrews 5:7 CSB).

“The all-knowing and all-powerful has no need of petition and no reason to cry. But Jesus fully shared our limitations.” ₍₁₎

It is often difficult to appreciate the deep emotional trauma that fell upon Jesus prior to His crucifixion. However, the following authors bring us face to face with the events that led Jesus to offer “…prayers and petitions with fervent cries and tears to the one who could save him from death” (NIV)…

“Christ faced death boldly but not eagerly. He met it willingly but not apathetically. Christ was ‘obedient to the point of death’ (Phil. 2:8). He approached it boldly and bravely, declaring, ‘I have power to lay it down, and I have power to take it again’ (John 10:18). He willingly submitted to the Father, saying, ‘not as I will, but as You will’ (Matt. 26:39).

Christ’s willingness and boldness notwithstanding, He nevertheless felt the full emotional and existential impact of His impending death. He did pray with ‘vehement cries and tears,’ but the writer adds, He ‘was heard because of His godly fear’ (Heb. 5:7). Jesus wished as a man that His cup (death) could pass from Him (Matt. 26:39), but He willed, as the Father willed, that it would take place for the salvation of the world. While His soul was ‘troubled’ about death, He never prayed, ‘Father, save me from this hour.’ He only asked, ‘shall I say’ this? His answer was no, ‘for this purpose I came to this hour. `Father glorify Your name`’ (John 12:27– 28). He never feared death as such, but banishment from the Father (Matt. 27:46). In fact, by His death Jesus overcame the power and fear of death, defeating the devil (Heb. 2:14).” ₍₂₎

“Hebrews 5:7-10 stresses the humanity of Jesus. So does Philippians 25-9. Jesus knew all along He was sent to die an atoning death on the cross. He predicted it many times. Yet all the black, horrid weight of sin upon His immaculate soul gripped Him with reality here in the garden as at no other time. If Jesus was human, and the scriptures emphasize He was, He grew in wisdom and understanding just like other human beings (cf, Lk. 2~40,52). The impact of the cross apparently was something that came upon Him in graduating intensity until it burst upon Him in the garden like a personal holocaust. This does not deny His perfection, it only glorifies it.” ₍₃₎

(2) Geisler, N. L., & Howe, T. A. (1992). When critics ask : a popular handbook on Bible difficulties. Wheaton, Ill.: Victor Books. Page 150.

“In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to him who was able to save him from death, and he was heard for his godly fear” (Hebrews 5:7 RSV).

Just prior to His arrest in the Garden of Gethsemane, Jesus spoke the following words: “Now My soul is troubled, and what shall I say? ‘Father, save Me from this hour’? But for this purpose I came to this hour. Father, glorify Your name’” (John 12:27-28). While this passage draws our attention to the emotional tension that Jesus experienced prior to His crucifixion, it also tells us that he did not seek to reject, avoid, or circumvent God’s will for His life. Instead, Jesus was determined to fulfill God’s agenda, even at a great personal cost.

The first-hand nature of that experience thus added to Jesus’ understanding of what it meant for a human being to conform to God’s will in the face of adversity. The author of Hebrews will expand upon this point in the following verse, but first, Hebrews 5:7 tells us that “[Jesus] was heard because of His godly fear” (MEV).

In modern usage, the word “fear” is often used to describe a sense of worry or apprehension. But here in Hebrews 5:7, this word reflects an attitude of reverence, honor, or respect. Because of this, we can associate the word “fear” with Jesus’ reverent submission to God’s will and His trust in “…Him who could save Him from death.”

Yet even though we rightfully praise Jesus’ expression of trust in the Garden of Gethsemane, we should also remember that it was much more challenging for Jesus to express His trust in God prior to His crucifixion than it is for us to acknowledge it now. This has led one commentator to offer the following observation…

“The fact that the cup was not removed qualifies Him all the more to sympathize with His people; when they are faced with the mystery and trial of unanswered prayer they know that their high priest was tested in the same way and did not seek a way of escape by supernatural means of a kind that they do not have at their disposal.

At no point can the objection be voiced that because He was the Son of God it was different, or easier, for Him. He who would not have recourse to miraculous means to relieve His hunger in the wilderness refused to summon angelic forces to rescue Him from His enemies. He recognized the path of the Father’s will, and followed it to the end; herein lay His ‘godly fear’-His ‘humble submission’, as NEB renders it.” ₍₁₎

XII

“though He was a Son, yet He learned obedience by the things which He suffered” (Hebrews 5:8).

Hebrews 5:8 presents us with another challenging question: if Jesus is God, then how could He learn anything? To put it another way, if God is omniscient by nature, then what is there for Him to learn?

To address this question, it is important to remember something mentioned earlier: Jesus is fully God and fully human. As a human being, Jesus was subject to a wide range of human experience. That experience included things such as learning, development, obedience, and suffering. As the oft-quoted passage from the Biblical book of Philippians explains, “And being found in human form, [Jesus] humbled himself by becoming obedient to the point of death, even death on a cross” (Philippians 2:8 ESV).

The following insights can also help us develop a greater appreciation for this important doctrinal truth…

“What [Jesus] knew by omniscience, He ‘learned’ by experience, thus ‘being made perfect’ -not as God (for as God He was eternally perfect, by definition), but as man. ₍₁₎

“Though Jesus was perfectly obedient in his heart, he had to learn what this meant through the human experience. He learned what it is to obey God when the crowds love you because you feed them. He learned what it means to obey when they hate you because you tell them an unpopular truth. He learned what it is like to obey when God sends you to the cross. Jesus learned what obedience means by what he endured. This is why he can sympathize with us when he takes us through the wilderness.” ₍₂₎

“He was not exempt from suffering, just because he was God s Son. He learned first-hand how difficult it is for men to obey God. He learned this by experience, and he also learned what kind of help men need to help them stand in the whirlwind.” ₍₃₎

“The omniscient God knew what obedience was, but He never experienced it until He became incarnate in human flesh. Before His incarnation, He owed obedience to no one. There was no one greater than He to whom He could have rendered obedience. But now in incarnation, God the Son became obedient to God the Father. He learned experientially what obedience was. It was not that He had to learn to obey, for He said, ‘I do always those things that please Him’ (Joh 8:29).” ₍₄₎

“Usually people learn obedience through the disastrous consequences of their disobedience; but not so with Christ. From the first he set forth on a course of the most absolute and perfect obedience; and the sufferings which he endured were the consequence of that obedience…” ₍₅₎

(1) Institute for Creation Research, New Defender’s Study Bible Notes Hebrews 5:8 https://www.icr.org/bible/Heb/5/8/

(2) Sproul, R. C. (1994). Before the face of God: Book 4: A daily guide for living from Ephesians, Hebrews, and James (electronic ed.). Grand Rapids: Baker Book House; Ligonier Ministries. Page 30.

(3) Ice, Rhoderick D. “Commentary on Hebrews 5”. “The Bible Study New Testament”. https://www.studylight.org/commentaries/eng/ice/hebrews-5.html. College Press, Joplin, MO. 1974.

(5) Coffman, James Burton. “Commentary on Hebrews 5”. “Coffman’s Commentaries on the Bible”. https://www.studylight.org/commentaries/eng/bcc/hebrews-5.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

XIII

“And having been perfected, He became the author of eternal salvation to all who obey Him” (Hebrews 5:9).

Hebrews 5:9 introduces another potentially troublesome question for any dedicated student of God’s Word. We can phrase that question as follows: “If Jesus is perfect, then how can this passage say, “After he had been made perfect…” (CEB)? After all, Jesus once challenged His opponents with the following question: “Who among you can prove me guilty of any sin? If I am speaking the truth, why don’t you believe me?” (John 8:46 Mounce). How then could Jesus be made perfect if He already was so?

To answer this question, we must first define the concept of “perfect” as it appears in this passage. This word conveys the qualities of completion and accomplishment in the original language of this verse. ₍₁₎ Thus, Jesus was not an imperfect person who attained perfection. Instead, He fully completed the course of human experience.

The Amplified Version of Hebrews 5:9 highlights this idea in its translation of this passage: “And having been made perfect [uniquely equipped and prepared as Savior and retaining His integrity amid opposition], He became the source of eternal salvation…”

It’s also important to think about the overall context of this verse as we consider this question. You see, the general theme of this chapter (and several that follow) is Jesus, our High Priest. Hebrews 5:2 established the basis for that discussion in telling us that a High Priest “…is able to deal gently with those who are ignorant and are going astray, since he himself is subject to weakness.” With this in mind, we can say that Jesus was a perfect human being who added to that perfection through experience.

Because of this, no one can truthfully say, “A perfect God cannot understand or appreciate what it was like to experience the pain, suffering, and affliction that human beings are often forced to endure.” On the contrary- Jesus, (as the God-man), is personally familiar with those experiential aspects of human life. Thus, He is perfectly suited to His priestly ministry on our behalf.

For instance, Jesus knows exactly what it means to live in the world we inhabit. He knows about love, joy, pain, and suffering. He is personally familiar with acceptance and rejection, respect and humiliation, happiness, sadness, and other human emotions. Because of this, Jesus is fully qualified to represent us before God as our High Priest. Since Jesus knows what it means to live as a human being, no one will ever be able to truthfully say to Him, “You don’t understand.”

XIV

“Called by God as high priest ‘according to the order of Melchizedek,’ of whom we have much to say, and hard to explain, since you have become dull of hearing” (Hebrews 5:10-11).

Much like the road construction that often prohibits a traveler from proceeding directly to his or her destination, the author of Hebrews encountered a detour on his way to an in-depth discussion of Jesus’ priestly ministry. That discussion involved Jesus’ relationship to Melchizedek, the Old Testament priest-king mentioned earlier in this chapter. One source provides us with a brief description of that relationship…

“Our Lord could never have been a Levitical priest because He was born of the tribe of Judah (7:14) and not the tribe of Levi. Thus He must be associated with another order of priests, that of Melchizedek. Both Christ and Melchizedek were men (7:4; 1 Tim. 2:5); both were king-priests (Gen. 14:18; Zech. 6:12–13); both were appointed directly by God (7:21); both were called ‘King of righteousness’ and ‘King of peace’ (7:2; Isa. 11:5–9).” ₍₁₎

Unfortunately, there was an obstacle on the road to that discussion that caused our author to take an alternate route: “We have a lot to explain about this. But since you have become too lazy to pay attention, explaining it to you is hard” (GW). The good news is that the author of Hebrews will finally reach this destination in Hebrews chapter seven. The not-so-good news is that he will be forced to travel an alternate road of rebuke and exhortation with his readers first.

While the rebuke found here in Hebrews 5:10-11 may seem unnecessarily harsh, we can take solace in the fact that we are far removed from the original audience for this epistle. This should enable us to take a sober assessment of our lives in light of this passage without the emotional sting of a personal reprimand. Unfortunately, the threat of spiritual lethargy that underscores this passage remains an ever-present reality for every generation.

The Biblical book of James addresses this risk when it cautions us to “…be doers of the word, and not hearers only, deceiving yourselves” (James 1:22). A person who de-prioritizes core spiritual disciplines such as prayer, church attendance, and/or reading the Scriptures is someone who sure to become “dull of hearing” in spiritual and/or practical matters.

Finally, there are several other dangers facing those who fail to move forward into spiritual maturity. Our author will examine some of those hazards as we progress towards the close of this chapter.

(1) Charles Caldwell Ryrie, Ryrie Study Bible: New American Standard Bible, 1995 Update, Expanded ed. (Chicago: Moody Press, 1995), 1950.

“We have a great deal to say about this, and it’s difficult to explain, since you have become too lazy to understand” (Hebrews 5:11 HCSB).

No matter how gifted an educator may be, he or she is often limited by a student’s ability to grasp the subject material. While good teachers will seek to present their lessons in ways that are best suited for their students to understand and apply, it is often true that some pupils are simply disinterested in learning. This helps explain the dilemma faced by the author of Hebrews here in verse eleven.

While the author of Hebrews possessed the God-given ability to communicate these advanced spiritual concepts, there were some members of his audience who seemed indifferent towards them. Lest we think that this response was limited to the recipients of this letter, the Scriptures alert us to a similar attitude in a different setting…

“One day King Joash said to the priests, ‘Collect all the money brought as a sacred offering to the Lord’s Temple, whether it is a regular assessment, a payment of vows, or a voluntary gift. Let the priests take some of that money to pay for whatever repairs are needed at the Temple.’ But by the twenty-third year of Joash’s reign, the priests still had not repaired the Temple.

So King Joash called for Jehoiada and the other priests and asked them, ‘Why haven’t you repaired the Temple? Don’t use any more money for your own needs. From now on, it must all be spent on Temple repairs.’ So the priests agreed not to accept any more money from the people, and they also agreed to let others take responsibility for repairing the Temple” (2 Kings 4-8).

This passage applies to our discussion of Hebrews 5:11 in several ways…

The Old Testament priests allowed the Lord’s Temple to fall into disrepair, much like the New Testament recipients of this letter permitted spiritual laziness to dull their understanding.
The Old Testament priests could have performed the necessary Temple repairs just as the New Testament audience for the book of Hebrews could have dedicated themselves to the study of these deeper spiritual truths. Unfortunately, both groups failed in those responsibilities.
The Old Testament priests and New Testament readers of Hebrews were each rebuked for their respective failures.

Finally, the author of Hebrews will prescribe a course of action for his audience, much like King Joash imposed an edict upon the priests of his era. This reminds us that it is far more preferable to choose the path of spiritual growth, especially considering the potential alternative.

XVI

“About this we have much to say, and it is hard to explain, since you have become dull of hearing” (Hebrews 5:11).

If you’ve ever tried to coach and encourage a lazy or indifferent individual, you are undoubtedly familiar with the sentiment expressed in the passage quoted above. If we were to rephrase this message for the benefit of a contemporary audience, we might do so by saying, “I would like to discuss these advanced spiritual truths with you at greater length, but you are just not ready for it. You should be much further along in your spiritual development, but your lack of maturity is holding you back.”

The Living Bible paraphrase of Hebrews 5:11 reinforces this idea: “There is much more I would like to say along these lines, but you don’t seem to listen, so it’s hard to make you understand.” Another version of this passage reveals a nuance that is worthy of our attention: “…you have become dull of hearing” (ESV). In other words, these individuals did not begin sluggishly; they became that way. This leads us to an important insight…

“The Hebrews’ spiritual lethargy and slow response to gospel teaching prevented additional teaching at this time. This is a reminder that failure to appropriate the truth of the gospel produces stagnation in spiritual advancement and the inability to understand or assimilate additional teaching (cf. Jn 16:12).” ₍₁₎

Jesus’ closing application from the Parable of the Talents offers a cautionary message for those who are “spiritually dull and don’t seem to listen” (NLT)…

“To those who use well what they are given, even more will be given, and they will have an abundance. But from those who do nothing, even what little they have will be taken away” (Matthew 25:29 NLT).

One of the more effective ways to avoid this kind of spiritual lethargy involves a few simple principles that are recorded for us in the Biblical book of Acts. In Acts 2:42, we find that the early church did four important things: “They devoted themselves to the apostles’ teaching and to the fellowship, to the breaking of bread and to prayer” (NIV).

Thus, we can say that these early Christians made certain to concentrate on four critical areas: prayer, Bible study (the apostles’ teaching), communion (breaking of bread), and going to church (the fellowship). If we prayerfully seek God’s help in observing these four spiritual disciplines, it should help us avoid the fate that is described for us here in Hebrews 5:11.

(1) John F. MacArthur Jr., The MacArthur Study Bible: New American Standard Bible. (Nashville, TN: Thomas Nelson Publishers, 2006), Heb 5:11.

XVII

“For though by this time you ought to be teachers, you need someone to teach you again the first principles of the oracles of God; and you have come to need milk and not solid food” (Hebrews 5:12).

This passage tells us that the initial recipients of the Biblical book of Hebrews were people who were lacking in spiritual maturity. But even though we are far removed from that original audience, there are some aspects of this verse that should be familiar to any student with primary, secondary, university, or post-graduate experience.

Anyone who has advanced through these educational levels knows that progress involves training and development. Each new academic level builds upon the previous level and each new lesson builds upon those we have already learned. This same idea holds true of our spiritual lives as well. As we grow in our knowledge of God, we build upon the spiritual tests we have already passed.

Unfortunately, the recipients of this letter were too immature to grasp these advanced spiritual teachings, even though they had been Christians for quite some time. In fact, their condition was so bad that they needed someone to teach them the “ABC’s” (or “…first principles”) of Christianity all over again.

This situation might be compared to a modern-day teenager who attends a class when he or she learns that the letters C-A-T spells “cat.” While that type of lesson is appropriate for a small child, it is (or should be) far too basic for someone at a higher educational level. This sad analogy describes the spiritual condition of the Christians who received this letter, especially when it came to these advanced spiritual truths.

We can apply the lesson of Hebrews 5:12 when we remember that our spiritual lives are not very different from our academic lives in this respect. As we move forward academically, our training builds on the things we’ve already learned. The same should be true of our spiritual lives as well. As we move forward in our relationship with Christ, we should grow in spiritual maturity as well.

In addition to the benefit that spiritual maturity brings to our personal relationship with Christ, a spiritually mature person can assist others who are less advanced, much like a college student might help a child with his or her elementary school work. However, a spiritually immature person who has been a Christian for an extended period is someone who may be subject to the rebuke that is given to us here in Hebrews 5:12.

XVIII

“For though by this time you ought to be teachers, you need someone to teach you again the basic principles of the oracles of God. You need milk, not solid food, (Hebrews 5:12 ESV).

Hebrews 5:12 addresses a group of Christians who chose to remain in a state of spiritual infancy rather than seek a path of spiritual growth. The use of the word “ought” in this passage is quite revealing, for it tells us that these men and women should have grown spiritually, but didn’t.

This passage is instructive on several levels. For instance, a Christian who fails to advance in his or her spiritual knowledge is someone who is vulnerable to spiritual deception. He or she may become a target for those who peddle cultic beliefs or others who prey upon the resources of those who are spiritually uninformed or misinformed.

However, there is another problem associated with spiritual immaturity that may be difficult to quantify, but is real nonetheless. For example, it seems reasonable to assume that there were younger, inexperienced Christians among the congregation of the Hebrews. These younger individuals should have been learning from those who were older. Unfortunately, those older Christians were much like spiritual infants themselves. Because of this, the only lesson they were capable of teaching others involved what not to do.

This leads us to an important question: “Who is missing out on the help we might offer if we chose to pursue greater spiritual maturity? Remember that spiritual immaturity carries a double penalty- it negatively affects us, but it also affects others who might have benefited from our help if we had grown in our knowledge of Christ.

This has led one Biblical scholar to offer a stinging rebuke that is worthy of our consideration…

“We live in one of the greatest periods of ignorance the church has ever seen. The ‘evangelical, Bible-believing’ church in the United States is characterized by people who pursue happy experiences, but whose knowledge of the Bible is limited to junior high school-level fill-in-the-blank booklets. They don’t study the Mosaic law for its wisdom in social issues. They have no idea what is in the Prophets. They know only a smattering of the Gospels and Epistles. So they are not making progress and having influence in our society.

…Too many Christian publishers shy away from books of theology because there is such a small market. Most prefer baby food ‘how-to’ books, with stories beginning each chapter. If your reading habits have been restricted to books that don’t stretch you, are you ready to become serious about learning and applying the Bible?” ₍₁₎

(1) Sproul, R. C. (1994). Before the face of God: Book 4: A daily guide for living from Ephesians, Hebrews, and James (electronic ed.). Grand Rapids: Baker Book House; Ligonier Ministries. [Page 121]

XIX

“You are like babies who can drink only milk, not old enough for solid food. And when a person is still living on milk it shows he isn’t very far along in the Christian life, and doesn’t know much about the difference between right and wrong. He is still a baby Christian!” (Hebrews 5:12b-13 TLB).

While the lack of maturity among the original audience for the Biblical book of Hebrews was bad enough, Hebrews 5:12-13 reveals a problem that was deeper than a simple lack of spiritual growth. You see, the people addressed here in Hebrews chapter five were like infants when it came to their spiritual development. Consider what it’s like to be a spiritual infant, especially for those who should possess a greater degree of spiritual maturity…

Babies have all their decisions made for them. Is that what we want for ourselves when it comes to spiritual matters? Isn’t it better to gain the Biblical understanding necessary to make such decisions along with the advice and counsel of trusted spiritual leaders?
Babies are often confined for their own protection. We often place babies in a crib or playpen because they lack the knowledge and experience necessary to be safely left alone. But as children grow up and become more responsible, they gain additional freedoms. Isn’t that what we should want for ourselves as men and women of God?
Other people feed babies whatever they think a child should eat. Do we want others to feed us from whatever spiritual diet they feel is appropriate for us? Wouldn’t it be better to go directly to the Scriptures and verify the “ingredient list” of a teaching or sermon for ourselves?
Babies must be carefully monitored because they often destroy anything they touch. Shouldn’t we prefer to be known as trustworthy individuals who can handle the things of God in a responsible manner?
Babies will put anything in their mouths. If we place an object into a baby’s hand, he or she will likely put that object (whatever it is) directly into his or her mouth. This is true even of things that might poison or kill that child. We should certainly seek to avoid that example when it comes to our spiritual beliefs.
Babies have no control over their bodies. Babies spend much of their time eating, sleeping, and defecating. While the image of a soiled diaper may represent an unpleasant word-picture, it serves to illustrate the graphic cost of spiritual immaturity.

With these illustrations in mind, we can thus say that spiritual immaturity is something we should definitely seek to avoid.

“For everyone who partakes only of milk is unskilled in the word of righteousness, for he is a babe” (Hebrews 5:13).

The New Testament book of 1 Peter makes use of an interesting comparison that relates to our text from Hebrews 5:13…

“Therefore, laying aside all malice, all deceit, hypocrisy, envy, and all evil speaking, as newborn babes, desire the pure milk of the word, that you may grow thereby” (1 Peter 2:1-2).

So, which analogy is accurate? Is milk representative of spiritual immaturity (as Hebrews 5:13 seems to imply) or should we “…yearn like newborn infants for pure, spiritual milk, so that by it you may grow up to salvation” (NET). Well, the answer is both. You see, infants and adults each drink milk; the difference is that milk represents the sole diet for an infant.

In a normal course of human development, a child eventually graduates from milk to solid food. So while milk is generally appropriate for everyone, only an infant would drink milk as an exclusive form of nourishment. In a similar manner, we should partake of the milk of God’s Word, yet we should also strive for the “solid food” that is associated with maturity in the “…word of righteousness.”

Remember that there are many dedicated, hard-working Pastors, teachers, and other church leaders who stand ready to help us grow in our knowledge and understanding of God’s Word. Their work serves to “…equip the saints for the work of ministry, for building up the body of Christ” Ephesians 4:12 ESV). We would do well to seek out these ministers and learn from them.

Nevertheless, we are individually accountable to God when it comes to our level of spiritual maturity (or lack thereof) and we must accept responsibility for our personal spiritual development. Two commentators from different eras make thought-provoking arguments on this subject in discussing this text from Hebrews 5:13…

“When you go to church, your pastor, who has digested some spiritual food from the Scriptures, teaches you what he has spiritually digested. That is like drinking milk, which is a predigested food for babies who have not yet developed a digestive system of their own. If the only Scripture you know comes to you through a pastor who has predigested that Scripture that makes you a spiritual baby.” ₍₁₎

“Milk is food which has passed through another’s digestion. Many cannot get their spiritual nutrition direct from God’s Word, but have to live on what others have obtained and have passed on in speech or book. Seek a first-hand acquaintance with the things of God. We grow by feeding and exercise.” ₍₂₎

(1) Dick Woodward, Mini Bible College Study Booklet #15 Hebrews, James, I and II Peter, I, II, III John, Jude and The Revelation [pg.4] https://mbc.icm.org/

(2) Meyer, Frederick Brotherton. “Commentary on Hebrews 5”. “F. B. Meyer’s ‘Through the Bible’ Commentary”. https://www.studylight.org/commentaries/eng/fbm/hebrews-5.html. 1914.

XXI

“You will never be able to eat solid spiritual food and understand the deeper things of God’s Word until you become better Christians and learn right from wrong by practicing doing right” (Hebrews 5:14 TLB).

Most societies have enacted legislation to protect children from various forms of exploitation. These protections are necessary because children generally tend to be vulnerable, inexperienced, and susceptible to deception and/or victimization. Unfortunately, some Christians are similarly vulnerable to deception because they haven’t “…trained themselves to distinguish good from evil” (NIV) as we read in the passage quoted above.

This leads us to a discussion of the “solid spiritual food” mentioned here in Hebrews 5:14. This analogy represents the good, sound instruction we receive from reading the Scriptures each day. It also involves knowing what God’s Word says and acting upon it. The approach is reflected in the words of Psalm 119:11: “I have hidden your word in my heart that I might not sin against you” (NIV).

However, these spiritual disciplines are important for another reason that bears repeating. You see, a spiritually immature person who is unfamiliar with sound Biblical doctrine is someone who is susceptible to various forms of deceit. The good news is that we can avoid many of the problems that come with spiritual immaturity simply by reading and prayerfully meditating upon the application of God’s Word each day.

For instance, we can start by asking for God’s help in committing to read a portion of His Word each day at a designated time. We can find support for this practice in the Biblical book of Joshua: “Always remember what is written in the Book of the Teachings. Study it day and night to be sure to obey everything that is written there. If you do this, you will be wise and successful in everything” (Joshua 1:8 NCV).

We can apply that passage by asking three questions as we read through God’s Word…

What does this portion of Scripture say?
What does this portion of Scripture mean?
How should I apply this portion of Scripture in my life?

If we seek God’s assistance in understanding and applying His Word in this manner, we are sure to grow in Biblical knowledge and spiritual maturity.

Finally, we can say that times have changed, but people in the Biblical era were much the same as they are today in many respects. As we read about the lives of the Biblical personalities we encounter in the Scriptures, we are certain to find many positive examples to emulate as well as many negative examples to avoid.

XXII

“But solid food belongs to those who are of full age, that is, those who by reason of use have their senses exercised to discern both good and evil” (Hebrews 5:14).

There are many potential dangers that await a Christian who isn’t familiar with Biblical teachings. This unfortunate reality may explain why the closing verse of Hebrews chapter five emphasizes the importance of maturity in Christ. Much like a talented athlete or musician artist sharpens his or her skills through practice and repetition, we can follow that same path in a spiritual sense by reading the Scriptures and applying their teachings each day. This helps promote growth and maturity as we learn to live out Biblical teachings in the events and circumstances of daily life.

The twin emphasis upon “use” (KJV) and “practice” (AMP) from this passage stresses two important elements:

Knowledge (or the grasp and understanding of Biblical teachings).
Application (or the act of putting that knowledge into practice in discerning good from evil).

Taken together, these elements recall a well-known verse from the New Testament book of James: “…be doers of the word, and not hearers only, deceiving yourselves” (James 1:22). This has also led one commentator to make the following observation…

“The writer’s point in these verses is not just that spiritual babies lack information, which they do, but that they lack experience. A person becomes a ‘mature’ Christian, not only by gaining information, though that is foundational, but by using that information to make decisions that are in harmony with God’s will.” ₍₁₎

In some respects, we can say that good spiritual discernment is not very different from the various types of discernment we exercise in other areas of life. For instance, an experienced sales professional might easily identify the elements of a “sales pitch” that others fail to recognize. A skilled musician may listen to a recording and discern certain aspects of another artist’s talent that may escape the notice of a casual listener. A law enforcement officer may use elements of his or her training to detect when others are being untruthful in various other environments.

The point is that our skills often provide us with valuable insights that benefit us in other areas of life. The same can be said for spiritual maturity as well. As we grow in spiritual discernment and maturation, we should also grow in our ability to identify and “…reject those myths fit only for the godless and gullible, and train [ourselves] for godliness” (1 Timothy 4:7).

(1) Constable, Thomas. DD, Notes on Hebrews 2022 Edition “1. The readers’ condition 5:11-14” [5:14] https://www.planobiblechapel.org/tcon/notes/html/nt/hebrews/hebrews.htm

XXIII

“But solid food is for the mature, for those who have their powers of discernment trained by constant practice to distinguish good from evil” (Hebrews 5:14 ESV).

We will complete our study of Hebrews chapter five with a final look at the topic of discernment. In a spiritual sense, discernment refers to the ability to see things as God sees them and not how they seem to appear. 1 Corinthians 12:10 identifies “discerning of spirits” as a spiritual gift, and the Old Testament book of Proverbs adds the following insight regarding this subject…

“…the Lord grants wisdom! His every word is a treasure of knowledge and understanding. He grants good sense to the godly-his saints. He is their shield, protecting them and guarding their pathway. He shows how to distinguish right from wrong, how to find the right decision every time” (Proverbs 2:6-9 TLB).

A person who seeks better discernment will find that the single most reliable, accurate, and trustworthy means of developing that quality involves reading the Scriptures each day. While it may be helpful to read books that explore various Biblical topics, it’s important to note that the Bible was written by those who were inspired by the Spirit of God to communicate the Word of God.

For instance, the New Testament book of 2 Timothy tells us, “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work” (2 Timothy 3:16-17). This means that we have an opportunity to hear directly from God whenever we prayerfully read the Biblical Scriptures.

We also have the following encouragement from the New Testament book of James: “…if any of you lacks wisdom, let him ask of God, who gives to all generously and without reproach, and it will be given to him.” Therefore, we would do well to avail ourselves of the opportunity to access God’s wisdom through the pages of His Word each day.

Finally, we should consider that our need for God-given discernment is essential in many respects. For instance, one element of good character involves the ability to discern the potential consequences of our actions. Unfortunately, there are countless individuals who have been hurt by those who failed to discern the potential effects of their decisions upon others. Therefore, those who regularly read and apply God’s Word are well-positioned to have “…their powers of discernment trained by constant practice to distinguish good from evil.”

XXIV

“See that no one repays anyone evil for evil, but always seek to do good to one another and to everyone” (1 Thessalonians 5:15 ESV).

As we close our look at this verse, it’s important to be conscious of our internal motives as we seek to apply this passage. For instance, it helps to remember that God is aware of any ulterior motive we may possess in choosing a particular course of action. If we seek to maintain the appearance of doing good with a different corresponding motive, we can rest assured that God is fully aware of it.

The Biblical account of Ananias and Sapphira may represent the clearest example of this reality. You see, Ananias and Sapphira were a husband and wife couple who brought a financial offering to the first-century church under false pretenses. It appears their willingness to offer that gift was motivated by a desire to secure praise, honor, and recognition for their “generosity.” However, the Apostle Peter quickly identified the inappropriate nature of their offering and their seemingly noble gesture was shown to be not what it seemed.

Jesus also had an experience with others who came to Him with disguised motives. Once after feeding five thousand people with five loaves of bread and two fish, a group of individuals sought Him out once again. But Jesus, knowing their true motive, said to them, “I tell you the truth, you are looking for me, not because you saw miraculous signs but because you ate the loaves and had your fill” (John 6:25-26 NIV). Unfortunately, those who were seeking Jesus in this passage seemed to be less interested in Him and more interested in what He could do for them.

These examples demonstrate the need to prayerfully audit our internal motives in a given situation. For instance…

Are there other agendas hiding behind our words or actions?
Are we acting selfishly or unselfishly?
Are we considering the needs of others as well as our own needs?
Are we seeking to do the right thing or the easy thing?

While others may look upon outward appearances, God looks upon our hearts (see 1 Samuel 16:7). If our motives are good and acceptable before God, then our actions should follow as well. But if not, we should take care that we are not counted among those who are mentioned in the book of the Biblical prophet Isaiah…

“These people come near to me with their mouth and honor me with their lips, but their hearts are far from me. Their worship of me is made up only of rules taught by men” (Isaiah 29:13).

Hebrews Chapter Four

“Therefore, since a promise remains of entering His rest, let us fear lest any of you seem to have come short of it” (Hebrews 4:1).

Most of us can recall a period of physical exhaustion in our lives. Whether that fatigue was generated by hard work, a grueling athletic competition, a lack of sleep, or some other factor, we naturally look forward to an opportunity to rest whenever we are weary. This familiar illustration establishes a good foundation to begin our journey into Hebrews chapter four.

In this context, “rest” involves a cessation of labor or activity. In light of this, we can say that the promise of entering God’s rest has two aspects. The first represents a future state with God in heaven. Since God reigns in heaven, it possesses the characteristics of His leadership. Those characteristics include love, joy, peace, and righteousness. In addition to these things, there will be no more death, mourning, tears, or pain in heaven, according to Revelation chapter 21. We should also note the message of Psalm 16:11: “In Your presence is fullness of joy; At Your right hand are pleasures forevermore.”

Heaven is also a place that is being prepared for us by Jesus Himself, for as John 14:2 tells us, “There are many rooms in my Father’s house, and I am going to prepare a place for you. I would not tell you this if it were not so” (GNT). This word translated “rooms” in John 14:2 refers to an abode, a dwelling or a stay in any place. ₍₁₎ Thus, we can say that Christ is preparing a home for us so we can dwell forever with Him and one another. We have Jesus’ personal assurance on this point: “… if it were not so, I would have told you.”

The Scriptures also associate heaven with the concept of eternal life. We can find one such example in the well-known passage from John 3:16: “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life” (NIV). In this respect, “eternal life” does not simply mean unending life; it also encompasses life in all its fullness without the sinful limitations or restrictions we encounter today.

Finally, we can say that our lives today involve work and labor as we seek to follow God and minister to others (see Hebrews 6:10). But here in the context of Hebrews 4:1, we can associate “rest” with a heavenly dwelling where we will cease from our labor in becoming everything God that created us to be.

(1) G3438 mone Mounce Concise Greek-English Dictionary of the New Testament https://www.billmounce.com/greek-dictionary/mone

“Therefore, since the promise to enter his rest remains, let us beware that none of you be found to have fallen short” (Hebrews 4:1 CSB).

While there is a future aspect to the rest described here in Hebrews 4:1, there is a present aspect to that rest as well. For instance, Hebrews 4:1 tells us, “Therefore, since the promise of entering his rest still stands…” The present tense of this passage implies a present-day reality. But since there is work and labor associated with the pursuit of God’s agenda for our lives today, how can this be?

The answer to this question is relatively straightforward: we can enjoy God’s rest today when we cease to relate to God on our terms through our own efforts. For example, there are two ways for human beings to relate to their Creator: self-initiated or God-initiated. A self-initiated relationship with God reflects the following mindset: “God will accept me if I perform a specific work” On the other hand, a God-initiated relationship says, “God will accept me if I approach Him through Jesus’ sacrifice on my behalf.”

These two approaches are mutually incompatible. Those who pursue a self-initiated approach to God do not recognize Jesus’ atoning death on the cross as the only way to establish a relationship with their Creator. If we approach God through faith in Christ alone, we must abandon any attempt to get right with Him based on our own efforts.

The Old Testament Law serves to illustrate this point. It has often been said that the Old Testament Law is similar to the links in a bicycle chain. Even though most of the links in a bicycle chain may be intact, one broken link will immediately render the entire chain useless. This illustration represents the dilemma facing those who wish to establish a “works-based” relationship with God.

You see, a person who fails to keep the Law in its entirety is guilty of violating all of it. As James 2:9 puts it, “…whoever keeps the whole law but fails in one point has become accountable for all of it” (ESV).

In contrast, those who accept a God-initiated relationship through Christ receive the additional benefit of rest from the labor of attempting to get right with God through his or her efforts. It is only through living such a life that we can we find lasting rest and contentment in a constantly changing world. Therefore, as Hebrews 4:1 reminds us, “Let us take care, then, that none of you will be found to have failed to receive that promised rest” (GNT).

III

“Therefore, let us fear if, while a promise remains of entering His rest, any one of you may seem to have come short of it” (Hebrews 4:1 NASB).

The exhortation “let us,” appears over a dozen times in the book of Hebrews and emphasizes the need to take action based on a point that our author has already established. In this instance, that point was made at the end of Hebrews chapter three: “So we see that they were not able to enter, because of their unbelief” (Hebrews 3:19 NIV).

While the word “fear” encompasses the idea of being afraid in the original language of this passage, the context of this verse suggests a more appropriate definition: “to fear (i.e. hesitate) to do something (for fear of harm)… to reverence, venerate, to treat with deference or reverential obedience.” ₍₁₎ As one source explains…

“This Christian fear is not the fear which makes a man run away from a task; nor the fear which reduces him to paralysed inaction; it is the fear which makes him put out every ounce of strength he possesses in a great effort not to miss the one thing that is worth while.” ₍₂₎

One author ties these ideas together for us with the following observation…

“Why should people fear, especially Christians? Simply because great and eternal rewards are subject to forfeit as long as people are in the flesh, because a powerful and aggressive foe in the person of Satan and his hosts are opposed to us, and because the multitude of distractions, temptations, and necessary labors of life constantly tend to produce that one moment of life in which inattention can lead to everlasting ruin. This fear is reinforced by the thought that many others failed, even after a glorious beginning.” ₍₃₎

This same author adds another important word of warning…

“Alas, it must be supposed that the far greater part of Christians falling away from faith in Christ do so unintentionally. Few indeed ever decide boldly against the Lord, and move decisively against him; but, on the contrary, they allow inattention to spiritual things, carelessness in attending worship, neglect of daily prayer and study of the Word, and encroachments upon their time due to worldly and pleasure-loving friends to divert their attention first, and later their whole life and conduct from the path of honor and duty. It is hard to imagine a more urgent and persistent warning than the one given here.” ₍₃₎

(1) G5399 Phobeo Thayer’s Greek Definitions https://www.blueletterbible.org/lexicon/g5399/kjv/tr/0-1/

(2) Barclay, William, William Barclay’s Daily Study Bible [Commentary on Hebrews 4:1-16]

(3) Coffman, James Burton. “Commentary on Hebrews 4”. “Coffman’s Commentaries on the Bible”. https://www.studylight.org/commentaries/eng/bcc/hebrews-4.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

“For indeed the gospel was preached to us as well as to them; but the word which they heard did not profit them, not being mixed with faith in those who heard it” (Hebrews 4:2).

There has always been an abundance of those who can tell us how things are, but not why things are. Thankfully, God’s Word does both, and Hebrews 4:1-2 serves as a case in point. This portion of Scripture explains why we sometimes do not receive the rest we seek and points the way to how we may obtain it.

The experience of Old Testament Israel offers some important insight in this regard: “…the teaching they heard did not help them, because they heard it but did not accept it with faith” (NCV). If we are in a consistent state of unrest concerning a particular area of life, we may wish to consider the possibility that we are neglecting to trust God in faith.

We can test that premise with the aid of a few important questions. Some of those questions might include the following…

What can I learn from the origin of this situation?
What does the way I’m handling this tell me about myself?
What lesson may God be seeking to teach me through this circumstance?

The answers to those questions may help explain why we sometimes fail to experience the rest described for us here in Hebrews 4:1-2. If we receive negative responses to some of these questions, we should acknowledge them before God in Christ with an attitude of honesty, respect, humility, and repentance. We can then ask for God’s help in trusting Him as we should in the circumstances and situations we encounter.

The author of Hebrews will encourage us to adopt this approach later in this chapter…

“Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need” (Hebrews 4:16)

Another portion of Hebrews emphasizes the importance of faith in the lives of those who follow Christ: “Now the just shall live by faith; But if anyone draws back, My soul has no pleasure in him” (Hebrews 10:38)

Therefore, we should remember the following passage from the New Testament epistle of James when facing the trials and difficulties of life…

“Dear brothers and sisters, whenever trouble comes your way, let it be an opportunity for joy. For when your faith is tested, your endurance has a chance to grow. So let it grow, for when your endurance is fully developed, you will be strong in character and ready for anything” (James 1:2-4 NLT).

“For we have heard the Good News, just as they did. They heard the message, but it did them no good, because when they heard it, they did not accept it with faith” (Hebrews 4:2 GNB).

This passage brings us to the subject of the “gospel,” a word that refers to “glad tidings” or “good news.” In a Scriptural context, the gospel relates to the “good news” regarding Jesus’ sacrifice on our behalf. That sacrifice atones (or “makes up”) for our sins and enables us to enter a relationship with God by grace through faith in Christ.

We can identify the foundational elements of the gospel message with a look at the following passage from 1 Corinthians 15:1-4…

“Now, brothers and sisters, I want to remind you of the gospel I preached to you, which you received and on which you have taken your stand. By this gospel you are saved, if you hold firmly to the word I preached to you. Otherwise, you have believed in vain. For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures” (NIV).

One Biblical scholar helps us understand what this good news meant to the people of Old Testament Israel…

“To understand this verse we must identify the pronouns. ‘Us’ refers to the first-century Jewish readers of this letter, ‘them’ to the generation which came out of Egypt. The words ‘the gospel was preached’ are the translation of a verb which means ‘to announce good news.’ The character of the good news must be defined by the context.

The good news which was announced to the first-century readers of this epistle was that of a spiritual rest in Messiah. The good news given to the generation which came out of Egypt was that of a temporal, physical rest in a land flowing with milk and honey, offered to a people who had been reduced to abject slavery for 400 years and who had lived on a diet of leeks, garlic, and onions during that time.” ₍₁₎

For the Israelites who departed ancient Egypt, this good news represented the promise of God’s rest in a land “…in which you will lack nothing” (Deuteronomy 8:9). Today, this good news represents the offer of eternal life and rest through faith in Christ.

Despite these differences, there is one common denominator between them: unbelief was (and is) a disqualifying factor that prevents us from enjoying God’s promised rest, as we’ll see next.

“We have heard the message, just as they did. But they failed to believe what they heard, and the message did not do them any good” (Hebrews 4:2 CEV).

It is possible to hear a message but fail to listen or act upon it. Hebrews 4:2 tells us that this was the experience of the ancient Israelites. However, this should not be true of our engagement with God’s Word. You see, we have an obligation to listen attentively to the Biblical Scriptures and act upon what we read or hear. This cautionary message is repeated several times within the New Testament…

“While [Jesus] was saying these things, a woman in the crowd raised her voice and said to him, ‘Blessed is the womb that carried you, and the breasts that nursed you!’ But he said ‘On the contrary, blessed rather are those who hear the word of God and keep it!’” (Luke 11:27-28 Mounce).

“…just because a person hears the law read or recited does not mean he is right before the one True God; it is following the law that makes one right, not just hearing it” (Romans 2:13 Voice).

“But be doers of the word, and not hearers only, deceiving yourselves” (James 1:22).

Unfortunately, most of the Israelites who departed from ancient Egypt heard God’s message but failed to act upon it. While the people of Old Testament Israel seemed to be on a journey toward the Promised Land, the Biblical prophet Amos tells us they were actually traveling in an idolatrous direction…

“Was it to me you were bringing sacrifices and offerings during the forty years in the wilderness, Israel? No, you served your pagan gods—Sakkuth your king god and Kaiwan your star god—the images you made for yourselves” (Amos 5:25-26 NLT).

This recalls a similar lament from the pen of another Old Testament prophet: “‘…These people come near to me with their mouth and honor me with their lips, but their hearts are far from me…’” (Isaiah 29:13 NIV). Thus, Hebrews 4:2 reminds us of the importance of hearing and acting upon God’s Word…

“A word, however great, is of no avail unless it becomes integrated into the person who hears it. There are many different kinds of hearing in this world. There is indifferent hearing, disinterested hearing, critical hearing, sceptical hearing, cynical hearing. The hearing that matters is the hearing that listens eagerly, believes and acts. The promises of God are not merely beautiful pieces of literature; they are promises on which a man is meant to stake his life and dominate his action.” ₍₁₎

(1) Barclay, William, William Barclay’s Daily Study Bible [Hebrews 4]

VII

“For we who have believed do enter that rest, as He has said: ‘So I swore in My wrath, ‘They shall not enter My rest,’ although the works were finished from the foundation of the world” (Hebrews 4:3).

The passage quoted above marks the second time in twelve verses that our author has referenced Psalm 95:11. Those twelve verses span Hebrews 3:11-4:3 and serve to remind us that an attitude of unbelief can be very costly. We can illustrate that cost with a look at the fourteenth chapter of the Biblical book of Numbers and the account that is cited for us in Psalm 95:11.

While “unbelief” may seem rather harmless, consider how that internal attitude worked to negatively influence the people of ancient Israel. For instance, it was unbelief that led to…

Unwarranted criticism (Numbers 14:2).
The insinuation that God was acting with an inappropriate motive (Numbers 14:3).
A defeatist attitude (Numbers 14:3).
A campaign to retreat in disgrace (Numbers 14:4).
An attack upon those who rejected a similar attitude of unbelief (Numbers 14:10).
A change of external behavior but no change of internal attitude (Numbers 14:39-44).

So, this attitude of unbelief prevented these individuals from receiving the good things that God had prepared for them “from the foundation of the world.” It also led them to take actions that were self-destructive and harmful to others. Their example differs greatly from the one given to us in 1 Corinthians 13:4-7, a portion of Scripture that illustrates a far better path: “love… bears all things, believes all things, hopes all things, endures all things.”

“For He has spoken in a certain place of the seventh day in this way: ‘And God rested on the seventh day from all His works’; and again in this place: ‘They shall not enter My rest’” (Hebrews 4:4-5).

The word “rest” often conveys the idea of sleep, or the opportunity to take a break when we are tired. So why would this passage tell us that God “rested” from His creative work on the seventh day when He is someone who never gets tired or needs to rest?

Well, the idea of “rest” means “to desist from labor” when used in this context. ₍₁₎ In other words, God rested from His creative labor on the seventh day. This does not mean that God became tired and sought to take a hiatus; instead, He simply ceased from any further creative activity. This pattern offers us a model to follow by separating each week into a seven-day period, with the final day set aside as a time of rest.

(1) H7673 sabat https://www.blueletterbible.org/lexicon/h7673/kjv/wlc/0-1/

VIII

“Since therefore it remains that some must enter it, and those to whom it was first preached did not enter because of disobedience” (Hebrews 4:6).

Hebrews 4:6 adds another consequence of unbelief to the list of negative behaviors cataloged in our previous study: disobedience. While an attitude of disobedience may be permissible in the face of human injustice, that does not apply when speaking of the God of the Scriptures, a Being who is loving, just, and morally perfect.

This passage also helps us understand why human beings may sometimes act in ways that are needlessly self-destructive or difficult to explain. The answer may be related to an attitude of disobedience prompted by unbelief.

For instance, a person who doesn’t believe that he or she will account for his or her life before a righteous and all-knowing God (unbelief), may choose to live in an ungodly manner (disobedience). That was certainly true for the Old Testament nation of Israel as one commentary explains…

“All of Moses’ generation failed to achieve ‘rest’ (Heb_3:16-19), settlement in the land. Indeed, all subsequent generations from Joshua on, with the notable near exceptions of David and Josiah, failed to subdue all the land promised to Abraham. Thus the psalmist (Psa_95:7-8) could warn his own and subsequent generations to obey God’s word or the same thing would happen to them” ₍₁₎

Another source adds…

“Thus, while entering a type of God’s rest, they failed to attain any reality of it; and furthermore, all this came about in spite of the fact that God was fully prepared to welcome them into such a glorious rest, indeed, had been anticipating it ‘from the foundation of the world.’” ₍₂₎

On the other hand, Hebrews 4:6 also tells us that God’s promise of rest remains for those who accept it. The author of Hebrews will later highlight this idea with a concluding summary in verses nine to eleven. The New Testament book of Revelation echoes this conclusion as well…

“Then I heard a voice from heaven saying to me, ‘Write: ‘Blessed are the dead who die in the Lord from now on.’ ‘ ‘Yes,’ says the Spirit, “that they may rest from their labors, and their works follow them’” (Revelation 14:13).

For many, however, the best-known Biblical promise of rest comes directly from Jesus Himself…

“Come to Me, all you who labor and are heavy laden, and I will give you rest. Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls. For My yoke is easy and My burden is light” (Matthew 11:28-30).

(1) Craig S. Keener, The IVP Bible Background Commentary [Hebrews 4:6-7]

(2) Coffman, James Burton. “Commentary on Hebrews 4”. “Coffman’s Commentaries on the Bible”. https://www.studylight.org/commentaries/eng/bcc/hebrews-4.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

“again He designates a certain day, saying in David, ‘Today,’ after such a long time, as it has been said: ‘Today, if you will hear His voice, Do not harden your hearts’” (Hebrews 4:7).

Just as Psalm 95:11 has already appeared several times in the Biblical book of Hebrews, Psalm 95:7-8 is also mentioned again here in Hebrews 4:7. What may be less obvious is the principle that underlies these passages.

You see, the author of Hebrews has worked to establish a Scriptural foundation for the teachings and conclusions that appear throughout this book. In this instance, Psalm 95 lays the groundwork that our author builds upon here in Hebrews chapter four. The following sources examine how Hebrews 4:7 draws upon the Biblical foundation of that passage…

“…in Psa 95:7-11 David hears God’s voice saying to the people that if they do not harden their hearts they can enter into his rest. That is to say, hundreds of years after Joshua had led the people into the rest of the Promised Land God is still appealing to them to enter into his rest. There is more to this rest than merely entry into the Promised Land.” ₍₁₎

“By dint of repetition our author endeavors to bring home to his readers the fact that the divine warning is as applicable to them as it was in the days of Moses or David. If they treat the saving message lightly, if they ‘tempt’ God by trying to see how far they can presume upon His patience, they in their turn will forfeit His ‘rest’. Therefore to them, as to the psalmist’s contemporaries, the urgent appeal goes forth: ‘While it is called To-day, repent And harden not your heart.’” ₍₂₎

Several New Testament authors follow a similar approach, including the Apostle Peter (Acts 2:16), Paul the Apostle (Acts 17:2-3), and James (James 2:10-11). Jesus also appealed to the authority of Scripture as He ejected those who were engaged in business activities at the Temple: “Then he taught them by saying, ‘Scripture says, ‘My house will be called a house of prayer for all nations,’ but you have turned it into a gathering place for thieves” (Mark 11:15 GW).

Notice that Jesus established a Biblical basis for this action by saying, “It is written in the Scriptures…” (GNT). This principle is important to remember whenever we seek to address a perceived wrong, evaluate the actions of others, or justify our personal conduct. Much like the author of Hebrews 4:7, we should also seek to establish a Scriptural basis for our response in such instances.

(1) Barclay, William, William Barclay’s Daily Study Bible [Commentary on Hebrews 4]

“For if Joshua had given them rest, then He would not afterward have spoken of another day” (Hebrews 4:8).

While the Biblical Scriptures contain many commands and directives, they also encourage us to think, consider, and meditate upon the meaning and application of God’s Word. Unlike the view held by Karl Marx, the 19th century political theorist who once associated religious belief with opium use, ₍₁₎ the Scriptures do not compel us to become mind-numbed spiritual automatons. Instead, they encourage us to meditate upon God’s Word and act upon what we read there.

We can find one such example in the message of Psalm 1:1-2: “Blessed is the man Who walks not in the counsel of the ungodly, Nor stands in the path of sinners, Nor sits in the seat of the scornful; But his delight is in the law of the Lord, And in His law he meditates day and night.” We find another example in the book of the Biblical prophet Isaiah: “I, the Lord, invite you to come and talk it over. Your sins are scarlet red, but they will be whiter than snow or wool” (Isaiah 1:18 CEV).

Hebrews 4:8 encourages us to adopt a similar approach as we follow along with our author’s thought process: “If Joshua had really given the people rest, there would not be any need for God to talk about another day of rest” (CEV).

This passage refers to Moses’ successor Joshua and how he led the ancient Israelites into the Promised Land. That brought an opportunity for the people of Israel to begin life anew in “…a good land—a land with brooks, streams, and deep springs gushing out into the valleys and hills; a land with wheat and barley, vines and fig trees, pomegranates, olive oil and honey” (Deuteronomy 8:7-8).

Thus, Hebrews 4:8 serves as the next stop on a journey that began earlier in verse six and continued into verse seven. That journey will reach its concluding destination in the next verse, but for now, we can pause to consider the following question. If Joshua’s leadership had fully enabled the people of ancient Israel to secure God’s intended rest, why then would Israel’s king David advise others to secure it later in Psalm 95?

Therefore, we can view Hebrews 4:8, Psalm 95:7-8, and the Biblical book of Joshua as data points that direct us towards a reasoned conclusion: the rest that came as a result of Joshua’s leadership was only a foreshadowing of the rest that God intends for us.

Image Credit: John Jabez Edwin Mayal, Public domain, via Wikimedia Commons https://commons.wikimedia.org/wiki/File:Karl_Marx_crop.jpg

(1) Marx. Karl Critique of Hegel’s Philosophy of Right, Retrieved 23 February, 2022 from https://www.marxists.org/archive/marx/works/1843/critique-hpr/intro.htm

“There remains therefore a rest for the people of God” (Hebrews 4:9).

A look at the original language of this passage reveals an important nuance behind the word “rest”…

“The writer uses here a different Greek word for ‘rest.’ In his previous references to the idea of rest, he has used katapausis, meaning ‘a cessation from activity,’ thus ‘a rest,’ a general word for the idea of rest. Now, he uses sabbatismos, the word used of the Sabbath rest. The word points back to God’s original rest, and speaks of the ideal rest.

It is a Sabbath rest because the believer reaches a definite stage of attainment and has satisfactorily accomplished a purpose, as God did when He finished the work of creation. It is not the believer’s rest into which he enters and in which he participates, but in God’s unique, personal rest in which the believer shares.” ₍₁₎

To this, another Pastoral author adds…

“To all of us Christ offers rest, not in the other life only, but in this. See Heb_4:3; Heb_4:11. Rest from the weight of sin, from care and worry, from the load of daily anxiety and foreboding. The rest that arrives from handing all worries over to Christ, and receiving from Christ all we need. Have we entered into that experience?” ₍₂₎

So Hebrews 4:9 represents a promise of rest both now and in the future. This message offers genuine comfort and encouragement as we face the difficult and wearisome demands of life. This rest is part of the inheritance that awaits God’s people and should motivate us to fulfill the charge given to us in the Biblical book of Colossians…

“And whatever you do, do it heartily, as to the Lord and not to men, knowing that from the Lord you will receive the reward of the inheritance; for you serve the Lord Christ” (Colossians 3:23-24).

We can find rest and fulfillment today whenever we seek to view our duties and obligations as responsibilities that God has given to us. And unlike the temporary respite offered by a vacation or a holiday, we can find renewed strength and encouragement when we consider the future (and permanent) rest that God offers us in Christ. Thus, as we are told in the New Testament book of Galatians…

“Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up. Therefore, as we have opportunity, let us do good to all people, especially to those who belong to the family of believers” (Galatians 6:9-10 NIV).

(2) Meyer, Frederick Brotherton. “Commentary on Hebrews 4”. “F. B. Meyer’s ‘Through the Bible’ Commentary”. https://www.studylight.org/commentaries/eng/fbm/hebrews-4.html. 1914.

XII

“For he who has entered His rest has himself also ceased from his works as God did from His” (Hebrews 4:10).

If we consider the framework that our author has established in Hebrews chapter two, we find that the concept of “rest” encompasses the past, present, and future. Let’s consider how the author of Hebrews has built that premise in chapter four.

We began with a reference to the seventh day of creation in Hebrews 4:4: “And on the seventh day God ended His work which He had done, and He rested on the seventh day from all His work which He had done. Then God blessed the seventh day and sanctified it, because in it He rested from all His work which God had created and made” (Genesis 2:2-3).

We can harmonize this Old Testament account with the New Testament message of Hebrews 4:10 in the following manner…

“On the seventh day, the day after creation had been completed, God rested from his labours. In the creation story in Gen 1:1-31; Gen 2:1-25 there is a strange fact. On the first six days of creation it is said that morning and evening came; that is to say, each day had an end and a beginning. But on the seventh day, the day of God’s rest, there is no mention of evening at all.

From this the Rabbis argued that, while the other days came to an end, the day of God’s rest had no ending; the rest of God was for ever. Therefore although long ago the Israelites may have failed to enter that rest, it still remained.” ₍₁₎

Our author next moved to the conquest of Canaan, led by Joshua in Hebrews 4:8 (see Deuteronomy 12:8-11). Yet, even though Israel took possession of God’s Promised Land, they only experienced a foreshadow of the rest He intended.

That brings us to our modern-day opportunity to enter God’s rest. As another source observes, “[This is not] a cessation from doing good works, but a cessation from works as a basis for righteousness. This fulfills our ‘Sabbath rest,’ even as God rested from His works on the very first ‘Sabbath.’” ₍₂₎

Hebrews 4:9 then concludes by saying, “There remains therefore a rest for the people of God.” We can summarize the future aspect of that rest in the words of 1 Peter 1:3-4…

“Praise the God and Father of our Lord Jesus Christ. According to His great mercy, He has given us a new birth into a living hope through the resurrection of Jesus Christ from the dead and into an inheritance that is imperishable, uncorrupted, and unfading, kept in heaven for you” (HCSB).

(1) Barclay, William, William Barclay’s Daily Study Bible [Commentary on Hebrews 4]

(2) Guzik, Dave, Hebrews 4 – Entering Into His Rest https://enduringword.com/bible-commentary/hebrews-4/

XIII

“Let us therefore be diligent to enter that rest, lest anyone fall according to the same example of disobedience” (Hebrews 4:11).

As we close this portion of Hebrews chapter four, we should note that verses one to eleven form a parenthetical thought. While the following (and well-known) passage from Hebrews 4:12 begins a new emphasis, we should not overlook the importance of the verse quoted above.

For instance, the people of Old Testament Israel refused to listen and act upon God’s direction, thus forfeiting their opportunity to enter His rest. Therefore, we must take note of their example and avoid traveling along a similar path of disobedience if we wish to experience God’s rest in our lives. Those who fail to do so are in danger of replicating the experience of the Israelites who wandered in a desert wilderness for decades and missed God’s best for their lives.

We should also consider how our author included himself among those who might profit from the warning of Hebrews 4:12. Notice that this passage says, “Let us therefore be diligent to enter that rest…” Thus, no one is excluded from this cautionary message, including the author himself.

With that, we will leave this portion of Scripture with some final thoughts from the following commentator. These observations serve to remind us that the challenge of adopting a God-honoring faith pales in comparison to the regret we are sure to experience if we fail to do so…

“The Israelites in the long ago failed to enter into the rest of God. Here the word rest is being used in the sense of the settlement of the Promised Land after the wilderness years. The reference is to Num 13:1-33 and Num 14:1-45 .

These chapters tell how the children of Israel came to the borders of the Promised Land, how they sent out scouts to spy out the land, how ten of the twelve scouts came back with the verdict that it was a good land but that the difficulties of entering into it were insuperable, how Caleb and Joshua alone were for going forward in the strength of the Lord, how the people hearkened to the advice of the cowards, and how the result was that that generation of distrusting cowards were debarred for ever from entering into the rest and the peace of the Promised Land.

They did not trust God to bring them through the difficulties that lay ahead; and therefore they never enjoyed the rest they could have had.” ₍₁₎

(1) Barclay, William, William Barclay’s Daily Study Bible [Commentary on Hebrews 4]

XIV

“For the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart” (Hebrews 4:12).

In the sport of American Football, a selection of teams with the best regular-season records meet in an annual post-season playoff. The final winners in these conference tournaments then go on to play one another in the Super Bowl championship game.

Following the 2007 season, the New York Giants football team entered this post-season contest with the fifth-best record in the National Conference. Their second opponent was the top-ranked Dallas Cowboys, a team that was heavily favored to win.

Prior to the game, several media outlets reported that the owner of the Cowboys expected his team to secure a victory over the Giants. In fact, the team’s owner was so certain of a win that he left tickets to the following game for his player’s family members before they ever took the field. Unfortunately for the over-confident owner, the Giants defeated his team to advance to the next playoff round and ultimately went on to defeat a previously unbeaten opponent in the Super Bowl championship game.

So what became of those tickets that the presumptuous owner distributed in advance? Well, in a sense, those tickets “died” as soon as his team suffered defeat. In other words, those tickets had been deprived of their power to admit that ticket-holder to the next game. That brings us to Hebrews 4:12 and the “living and powerful” nature of God’s Word.

Unlike a powerless and ineffectual ticket to a game that will never be played, the word of God is living and active in the sense that it always fulfills God’s intent. The book of the Old Testament prophet Isaiah offers one of the clearest references to the potent and dynamic nature of God’s Word…

“So shall My word be that goes forth from My mouth; It shall not return to Me void, But it shall accomplish what I please, And it shall prosper in the thing for which I sent it” (Isaiah 55:11).

In light of this, we can say a person who takes the time to prayerfully read the Word of God daily is someone who is well-positioned to follow the counsel of Psalm 119:11: “Your word I have hidden in my heart, That I might not sin against You.”

Image attribution: swimfinfan from Chicago, CC BY-SA 2.0, via Wikimedia Commons

“For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart” (Hebrews 4:12 ESV).

A sword is an offensive weapon that may be used for defensive purposes as well. For instance, a fencer might attack an opponent with a lunge or defend against an offensive maneuver with a parry. In a similar manner, God’s Word may be employed offensively and defensively as the need arises.

For example, the Scriptures occasionally use the word “sword” to symbolize judgment, power, or enforcement (see Psalm 22:20 and Romans 13:3-4 for some other examples). Jesus demonstrated the active nature of a sword in this context in His letter to the church at Pergamum…

“Write this letter to the angel of the church in Pergamum. This is the message from the one who has a sharp two-edged sword… Repent of your sin, or I will come to you suddenly and fight against them with the sword of my mouth” (Revelation 2:12,16 NLT).

The Biblical book of Revelation also contains five separate references that link Jesus with a sword that is often described as sharp and/or double-edged (see Revelation 1:16, 2:12, 2:16, 19:15, and 19:21). Four of those references also tell us that this sword emanates from His mouth. Since a sword is almost always worn at the hip or slung over one’s shoulder, this description should alert us to the fact that a deeper meaning exists behind these references.

Much like the symbolic use of the word “sword,” the Bible sometimes makes use of the word “mouth” in referring to the words we speak (see Isaiah 53:9 and Job 15:6). Therefore, we can make good sense of these references by associating Jesus’ teachings with a powerful, double-edged sword. Hebrews 4:12 expands upon this idea in the passage quoted above.

From a defensive standpoint, Jesus identified the importance of holding firm to the truth of God’s Word as He applied it in the face of temptation (see Luke 4:1-13). Thus, in the words of one commentator…

“…this ‘sword of the Spirit, which is the word of God’ (Eph. 6:17), cannot do its piercing, sanctifying, healing work if it remains simply on display in our homes rather than dwelling at home in our hearts. If we take God’s Word with us, if we meditate on it day and night, we will always have our weapon in battle no matter where we are.” ₍₁₎

(1) Justin Taylor, “Doubt-Killing Promises” Tabletalk Magazine, January, 2012 [pg. 75]

XVI

“For the word of God is living and active and sharper than any double-edged sword, piercing even to the point of dividing soul from spirit, and joints from marrow; it is able to judge the desires and thoughts of the heart” (Hebrews 4:12 NET).

Much like a sharp, double-edged sword, God’s Word can penetrate the justifications, excuses, and/or rationalizations we sometimes use to insulate ourselves from Biblical truths. As we’re reminded here in Hebrews 4:12, nothing can isolate the human heart from the incisive effect of God’s Word. And unlike a blade that has been forged by a mere human being, the sword of God’s Word never becomes dull.

In this respect, the Word of God is much like a surgical knife that brings life and health to those who yield to it. For instance, the Word of God may discern “…the thoughts and intents of the heart” (KJV) so accurately that faithful teachers of God’s Word sometimes learn that a teaching or sermon addressed various issues of concern in the lives of their audience without their knowledge.

Other sources add the following insights…

“Vincent says, ‘The form of the expression is poetical, and signifies that the word penetrates to the inmost recesses of our spiritual being as a sword cuts through the joints and marrow of the body. Thus, the Word of God is able to penetrate into the furthermost recesses of a person’s spiritual being, sifting out and analyzing the thoughts and intents of the heart.’” ₍₁₎

“These phrases suggest that there is no part of man which God’s Word cannot penetrate—immaterial or physical. In fact, it reaches into the inner secrets of man’s mind to discern his thoughts and intents. Likewise, God’s eye sees man as though he were naked, unable to hide behind any excuse or pretense. Let us be careful not to reject His Word through unbelief.” ₍₂₎

Thus, the penetrating nature of the Biblical Scriptures should prompt us to consider Jesus’ message from the New Testament Gospel of John with a greater sense of urgency…

“I have come as a light into the world, that whoever believes in Me should not abide in darkness. And if anyone hears My words and does not believe, I do not judge him; for I did not come to judge the world but to save the world. He who rejects Me, and does not receive My words, has that which judges him—the word that I have spoken will judge him in the last day” (John 12:46-48).

(1) Kenneth S. Wuest, Word Studies in the Greek New Testament [note on Hebrews 4:12] Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.
(2) Hindson, E. E., & Kroll, W. M., eds. (1994). KJV Bible Commentary (p. 2544). Thomas Nelson.

XVII

“For the word of God is living and effective and sharper than any double-edged sword, penetrating as far as the separation of soul and spirit, joints and marrow. It is able to judge the ideas and thoughts of the heart” (Hebrews 4:12).

Hebrews 4:12 offers an opportunity to consider the words “soul” and “spirit” as they apply to the human person. We can begin with a look at the word “spirit” as mentioned in the passage quoted above.

When used in a Biblical context, the word “spirit” finds its origin in the Old Testament Hebrew word “ruach” and the New Testament Greek word “pneuma.” In fact, a remnant of the word “pneuma” remains today in the form of the word “pneumatic” as it relates to an automotive tire, air tool, or gas. In a larger sense, this word is used to express the idea of a breeze, a gust of wind, an air current, or the act of breathing.

Much like the movement of air through various places, the human spirit is also invisible and immaterial. Thus, the word “spirit” is used to represent the intangible part of every human being that remains following the death of his or her physical body. Once that physical separation occurs, the Biblical book of Ecclesiastes tells us, “…your spirit will return to God who gave it” (Ecclesiastes 12:7-8 NCV).

The New Testament word for soul is the Greek word psuche, a word survives today as the root of such modern-day words as psychology or psychoanalysis. In this context, the soul refers to the human being as an individual personality. It also conveys an emotional component that encompasses the things we love, hate, or feel indifferent about.

In this context, the soul embodies our talents, skills, and abilities, including those we inherently possess and others we have developed. In addition, the human soul incorporates our will, intellect, and everything that serves to distinguish an individual human being from every other human who has lived or ever will live. Therefore, we can associate the soul with the “you” inside your body.

This helps explain why human beings are more than simply human machines. Unlike a piece of software that is written and programmed to respond in a certain manner, the soul represents the element that uniquely identifies every individual human person. Thus, it also enables every individual human being to enjoy a unique relationship with his or her Creator that differs from that of every other human being.

XVIII

“For the word of God is alive and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart” (Hebrews 4:12 NIV).

While there are clear differences between the soul and the spirit in a Biblical context, it is also true that these terms are closely related. In fact, they are sometimes used almost interchangeably. That distinction is shared with the other paired qualities from this passage: “joints and marrow” and “thoughts and attitudes.” While it is often difficult for human beings to discern between these closely related qualities, the Word of God can easily distinguish one from the other.

Much like an audio restoration expert who possesses the ability to read a musical waveform and remove an offensive bit of noise, God’s Word possesses a similar ability to identify and remove the sinful or inappropriate behaviors that may be hiding within the “waveform” of our lives. This idea has important implications for our spiritual lives today.

For instance, we may tend to associate a sense of God’s presence with the ritual or ceremonial aspects of a religious service. But if that religious service does not feature a clear exposition of God’s Word, there may be little opportunity for the Scriptures to penetrate our lives and promote genuine spiritual growth.

On the other hand, let’s consider an emotionally intense church service where God’s presence is linked to an exuberant experience. While such services are highly appealing to anyone seeking the emotional association of God’s presence, we may never grow into spiritual maturity in a church that does not focus upon the expository teaching of God’s Word.

The following insights and observations are highly instructive in this regard…

“The preacher must present, not book reviews, not politics, not economics, not current topics of the day, not a philosophy of life denying the Bible and based upon unproven theories of science, but the Word… If he will not proclaim that, let him step down from his exalted position.” ₍₁₎

“Many preachers today simply use a Bible text as a launching pad, and then get on to say what they want to say – what the people want to hear. Others throw in Bible quotations to illustrate their points, or to illustrate their stories! But who will simply let the Bible speak for itself and let it declare its own power? …We also must demand that we are being taught the whole counsel of God; not just interesting topics, not just what we want to hear, not just the things that will grab people, but what God says to all of our lives.” ₍₂₎

(2) Guzik, Dave, Acts 20 – Paul’s Farewell to the Ephesian Elders, https://www.blueletterbible.org/Comm/archives/guzik_david/StudyGuide_Act/Act_20.cfm

XIX

“For the word of God is alive and powerful. It is sharper than the sharpest two-edged sword, cutting between soul and spirit, between joint and marrow. It exposes our innermost thoughts and desires” (Hebrews 4:12 NLT).

Of the three hundred and three verses that comprise the Biblical book of Hebrews, the passage quoted above is undoubtedly one of the most important. Much like a small steering wheel that influences the direction of a large vehicle, this verse carries implications that far outweigh its brevity. Consider the implications that flow from this passage…

“…God will do a spiritual postmortem on us at the judgment seat of Christ (Rom. 14:10-12; 2 Cor. 5:10). He will examine our innermost attitudes (‘thoughts’) and motives (‘intentions’). The ‘scalpel’ He will use is His Word.” ₍₁₎

So, this spiritual review will encompass our deeds as well as the thoughts, attitudes, and motivations behind them- and Hebrews 4:12 reminds us that God views such things with absolute clarity no matter how well-hidden they may seem. For example, most of us are probably familiar with the concept of an “ulterior motive” or a hidden agenda as it relates to others. These phrases describe an internal objective that differs from the way our external choices and decisions appear.

Nearly everyone knows what it’s like to interact with someone who seems to be sincere but really isn’t. Perhaps we have engaged with those who were polite and respectful in face-to-face conversations but were very different in other environments. Or maybe we’ve had the unfortunate experience of discovering that someone who claimed to represent God actually held a different agenda.

While we can rest assured that God will evaluate such individuals in complete righteousness, we should be more concerned with this passage as it applies to ourselves. For instance, we may use these examples as an excuse to absolve ourselves from the pursuit of God’s work in our lives. That sentiment is commonly reflected in the oft-quoted objection, “I’m not interested in Christianity – there are too many hypocrites in the church.”

While there may be many who hold that view today, a far more important question is this: “What are we doing to change that perception?” A God-honoring person will prayerfully seek to uncover and address such areas of hidden insincerity in his or her life. As we’re told in the New Testament book of 1 Corinthians…

“Therefore judge nothing before the time, until the Lord comes, who will both bring to light the hidden things of darkness and reveal the counsels of the hearts. Then each one’s praise will come from God” (1 Corinthians 4:5).

(1) Constable, Thomas. DD, Notes on Hebrews 2021 Edition “C. The Possibility of Rest for God’s People 4:1-14” [4:12] https://www.planobiblechapel.org/tcon/notes/html/nt/hebrews/hebrews.htm

“God’s word is living and active. It is sharper than any two-edged sword and cuts as deep as the place where soul and spirit meet, the place where joints and marrow meet. God’s word judges a person’s thoughts and intentions” (Hebrews 4:12 GW).

Our inner motives and intentions seem to be a subject of great interest to God. Of course, knowing that God will judge the unseen motives behind our actions might be an unsettling thought, and may explain why many choose to avoid this subject entirely. But even though there are some who are quite sophisticated in masking their intentions, nothing is hidden from God.

Therefore, we would be wise to seek the guidance of the Holy Spirit in examining our motives under the illumination of God’s Word. For example…

Do we seek to honor ourselves or do we seek to honor God in our thoughts and actions? As we’re told in 1 Thessalonians 2:4, “…We didn’t speak to please people, but to please God who knows our motives” (CEV).
Are there ulterior motives that lurk behind a facade of spirituality in our lives?
What is our basis for decision-making? Do we routinely choose whatever seems easiest or best for us, or do we consider God’s Word first in our decision-making process?
Are we acting selfishly or unselfishly?
Do we consider the needs of others, or are we primarily concerned with ourselves?
What motivates our good works? Do they spring from a desire to honor God with the time, talent, and opportunities He provides, or do we do such things to elicit praise from others?

So, this portion of Scripture reminds us that God is concerned with our internal motives as well as our external actions. To borrow a phrase from Hebrews 4:12, this represents something of a two-edged sword. For example, the New Testament Gospel of John tells us, “…whoever lives by the truth comes into the light, so that it may be seen plainly that what he has done has been done through God” (John 3:21 NIV). If our thoughts and intentions are good, then we should welcome God’s scrutiny in those areas.

On the other hand, the fact that we will be held accountable for such things should provoke a sense of dread or apprehension in those who are unprepared to meet a holy, righteous, and morally perfect Creator. Therefore…

“Let us hear the conclusion of the whole matter. Fear God, and keep His commandments. For this is the whole duty of man. For God shall bring every work into judgment, with every secret thing, whether it is good, or whether evil” (Ecclesiastes 12:13-14 MKJV).

XXI

“And there is no creature hidden from His sight, but all things are naked and open to the eyes of Him to whom we must give account” (Hebrews 4:13).

The word-picture behind the phrase “…uncovered and laid bare” (NIV) conveys the image of a wrestler who has placed an opponent in a vulnerable position. As one source explains, “Naked and open suggests complete exposure and defenselessness before God. All believers must give account to the all-seeing, all-knowing God…” ₍₁₎

The author of Hebrews will go on to underscore this point later in Hebrews 9:27 in another notable portion of this book: “….it is appointed for men to die once, but after this the judgment.” These verses represent a few of the many Biblical passages that serve to caution us regarding the account we will render to God for the way we have conducted our lives.

Jesus delivered a candid and straightforward preview of that future judgment in Matthew 25:31-46. However, the Bible also offers several other cautionary messages in addition to that portion of Scripture and the others we have already discussed…

“Don’t excuse yourself by saying, ‘Look, we didn’t know.’ For God understands all hearts, and he sees you. He who guards your soul knows you knew. He will repay all people as their actions deserve” (Proverbs 24:12 NLT).

“There is nothing concealed that will not be disclosed, or hidden that will not be made known. What you have said in the dark will be heard in the daylight, and what you have whispered in the ear in the inner rooms will be proclaimed from the roofs” (Luke 12:2-3 NIV).

“…For we shall all stand before the judgment seat of Christ” (Romans 14:10).

In light of this, we should be diligent to heed these important messages. As another source observes…

“We may conceal our inner being from our neighbors, and we can even deceive ourselves; but nothing escapes the scrutiny of God; before Him everything lies exposed and powerless. And it is with Him, not with our fellow-men or with our own conscience, that our final reckoning has to be made. Stripped of all disguise and protection we are utterly at the mercy of God, the Judge of all. Therefore, ‘let us give diligence … !’” ₍₂₎

We can demonstrate the extent of our vulnerability in this area with a look at an event in the life of the Old Testament prophet Ezekiel. We’ll consider Ezekiel’s experience (and what it means for us) beginning next.

(1) Radmacher, E. D., Allen, R. B., & House, H. W. (1999). Nelson’s new illustrated Bible commentary (p. 1641). T. Nelson Publishers.

XXII

“And no creature is hidden from his sight, but all are naked and exposed to the eyes of him to whom we must give account” (Hebrews 4:13 ESV).

The first seven chapters of the Biblical book of Ezekiel record God’s message through Ezekiel concerning His pending judgment upon the people of Israel. While some aspects of that message seem highly unusual, they provided a clear warning regarding the sentence that God was about to impose upon them at the hands of the Babylonians.

In Ezekiel chapter eight, the prophet was taken “behind the scenes” where he discovered the supporting evidence for that judgment in a manner that illustrates our passage from Hebrews 4:13…

“…on September 17, during the sixth year of King Jehoiachin’s captivity, while the leaders of Judah were in my home, the Sovereign Lord took hold of me…

Then the Lord said to me, ‘Son of man, look toward the north.’ So I looked, and there to the north, beside the entrance to the gate near the altar, stood the idol that had made the Lord so jealous. ‘Son of man,’ he said, ‘do you see what they are doing? Do you see the detestable sins the people of Israel are committing to drive me from my Temple?’” (Ezekiel 8:1, 5-6 NLT).

So God showed the prophet a visible example of the idolatry that characterized the people of that time- but things were about to get worse…

“‘…But come, and you will see even more detestable sins than these!’ Then he brought me to the door of the Temple courtyard, where I could see a hole in the wall. He said to me, ‘Now, son of man, dig into the wall.’ So I dug into the wall and found a hidden doorway.

‘Go in,’ he said, ‘and see the wicked and detestable sins they are committing in there!’ So I went in and saw the walls covered with engravings of all kinds of crawling animals and detestable creatures. I also saw the various idols worshiped by the people of Israel. Seventy leaders of Israel were standing there with Jaazaniah son of Shaphan in the center. Each of them held an incense burner, from which a cloud of incense rose above their heads.

Then the Lord said to me, ‘Son of man, have you seen what the leaders of Israel are doing with their idols in dark rooms? They are saying, ‘The Lord doesn’t see us; he has deserted our land!’” (Ezekiel 8:6-12 NLT).

We’ll continue with our look at Ezekiel’s experience in the context of Hebrews 4:13 next.

XXIII

“And no creature is hidden from God, but everything is naked and exposed to the eyes of him to whom we must render an account” (Hebrews 4:13 NET).

The Biblical book of Ezekiel offers a true-to-life illustration of Hebrews 4:13 as God exposed the “thoughts and intents” (Hebrews 4:12) that defined the people of Ezekiel’s day…

“He brought me to the north gate of the Lord’s Temple, and some women were sitting there, weeping for the god Tammuz” (Ezekiel 8:14 NLT).

Tammuz was an ancient pagan deity who allegedly underwent an annual death and rebirth. These women were presumably weeping over his passing, but there was more to come…

“‘Have you seen this?’ he asked. ‘But I will show you even more detestable sins than these!’

Then he brought me into the inner courtyard of the Lord’s Temple. At the entrance to the sanctuary, between the entry room and the bronze altar, there were about twenty-five men with their backs to the sanctuary of the Lord. They were facing east, bowing low to the ground, worshiping the sun!” (Ezekiel 8:15-16 NLT).

The “inner courtyard of the Temple” suggests that this meeting comprised a group of spiritual leaders who had turned their backs on God. However, these things had not escaped God’s notice…

“‘Have you seen this, son of man?’ he asked. ‘Is it nothing to the people of Judah that they commit these detestable sins, leading the whole nation into violence, thumbing their noses at me, and provoking my anger? Therefore, I will respond in fury. I will neither pity nor spare them. And though they cry for mercy, I will not listen’” (Ezekiel 8:16-18 NLT).

This illustrates what God is capable of observing as He looks into the hearts and minds of individual human beings. While an outside observer may not have detected such issues, God saw the truth concerning these behaviors with absolute clarity. Perhaps this is why 1 Corinthians 3:13 offers an important reminder for those who self-identify with Christ…

“…the quality of each person’s work will be seen when the Day of Christ exposes it. For on that Day fire will reveal everyone’s work; the fire will test it and show its real quality” (GNT).

Finally, there is an ancient maxim that tells us, “Honesty is the best policy.” In light of these passages, we would be wise to adopt that policy regarding ourselves for, “Nothing in all creation is hidden from God’s sight Everything is uncovered and laid bare before the eyes of him to whom we must give account.”

XXIV

“Nothing in all creation is hidden from God’s sight. Everything is uncovered and laid bare before the eyes of him to whom we must give account” (Hebrews 4:13 NIV).

In addition to the Old Testament prophet Ezekiel’s experience, we can illustrate this passage with an excerpt from the New Testament epistle of James…

“For if anyone is a hearer of the word and not a doer, he is like a man observing his natural face in a mirror; for he observes himself, goes away, and immediately forgets what kind of man he was. But he who looks into the perfect law of liberty and continues in it, and is not a forgetful hearer but a doer of the work, this one will be blessed in what he does” (James 1:23-25).

The centerpiece of this passage is a word-picture that should be familiar to virtually everyone. For instance, this portion of Scripture tells us that God’s Word can be compared to the effect of a standard mirror upon those who gaze into it. You see, a mirror reflects what already exists; the question is, what will we do with the image we see?

Much like those who have an opportunity to observe their image in a mirror, God’s Word presents us with similar options. For instance, there are some who feel their image is already good enough and never seek to check it in a mirror. There are others who deliberately avoid mirrors because they don’t want to act upon what the mirror reveals. Then there are those who are careless, indifferent, or unconcerned about what they see. On the other hand, a conscientious person looks into his or her mirror image and acts upon that reflection.

While an ordinary mirror and the Scriptures each carry their own reflective qualities, there is one significant difference between the two. Just as a mirror confirms the reality of our external image, we can say the same for the Word of God in regard to our character, internal attitude, and spiritual life. While a standard mirror displays the truth regarding our external appearance, the Scriptures capture our internal reflection with perfect clarity.

Because of this, we can benefit from continuously looking into the Word of God just as intently as we might look into a mirror to check our personal appearance. As we read the Scriptures and prayerfully seek to apply them in our lives, we help confirm if we are truly reflecting the image of Christ or if we are reflecting something else.

XXV

“Seeing then that we have a great High Priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession” (Hebrews 4:14).

A perceptive reader will note that the author of Hebrews previewed the subject of this passage (and primary theme of this epistle) earlier within this letter. That theme involves Jesus as our High Priest, a subject that our author touched upon previously in the following verses…

“Therefore, in all things He had to be made like His brethren, that He might be a merciful and faithful High Priest in things pertaining to God, to make propitiation for the sins of the people” (Hebrews 2:17).

“Therefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our confession, Christ Jesus” (Hebrews 3:1).

Much of the next six chapters of Hebrews will be devoted to an extensive discussion of this important subject. While it may be difficult to understand why the author has periodically returned to this subject in advance of that discussion, there are several contributing factors that may help to explain why the book of Hebrews is structured in this manner.

First, we should note the emphasis upon our accountability before God in the previous verses. This is important because a person who is accountable to God is someone who needs an intermediary whenever he or she fails in that regard. This serves to focus our attention upon our need for a priest who can intervene on our behalf and deliver us from our failure to live up to God’s standard for humanity.

The following chapter will also alert us to the fact that the original audience for this epistle had become lazy and sluggish in their attention to spiritual things. This was especially true in regard to Jesus’ priestly ministry. As our author will regrettably observe later in Hebrews chapter five, “There is a great deal that we should like to say about this high priesthood, but it is not easy to explain to you since you seem so slow to grasp spiritual truth” (Hebrews 5:11 Phillips).

This may help explain why our author didn’t simply “get to the point” regarding this topic under the inspiration of the Holy Spirit. Now that the foundation has been established for the primary theme of this epistle, we should be well prepared to follow along as the author of Hebrews discusses these important spiritual truths related to Jesus’ role as our High Priest before God.

XXVI

“We have a great high priest who has gone to live with God in heaven. He is Jesus the Son of God. So let us continue to express our faith in him” (Hebrews 4:14 ESV).

21st century readers who are unfamiliar with the Old Testament sacrificial system may find it difficult to grasp the position held by Jesus as our High Priest. The following excerpt offers a valuable summary of the High Priest’s role in the Old Testament sacrificial system and how it relates to our passage from Hebrews 4:14…

“Leviticus 16 describes the most important work of the high priest, which he accomplished on the annual Day of Atonement. On that day, after elaborate purification rituals, he was allowed to enter the Most Holy Place, the throne room of God. On that day blood was put on the ark and mercy seat to atone for all the sins of the nation.

There were two aspects to the atonement. Two goats were set apart as sin offerings. The first was slain and its blood was sprinkled on the mercy seat. Aaron then took the other goat and laid his hands on it. He confessed over it ‘all the wickedness and rebellion of the Israelites—all their sins—and put them on the goat’s head’ (Lev. 16:21). Then this second goat would be sent into the wilderness carrying the sins of Israel away.

Before Aaron could offer these two goats for the sins of the people, however, he had to offer a bull for his own sins. The Great High Priest, by way of contrast, did not need to offer a preliminary sacrifice for his sins (Heb. 7:27). He was sinless. Moreover, the Great High Priest was not only the priest offering sacrifices to God, but he was the sacrifice himself. He was both the slain goat whose blood atoned for sin, and the scapegoat who carried away our sins forever.

An additional contrast is most important. Leviticus 16:34 states that on the Day of Atonement sacrifices had to be performed once a year. The blood of bulls and goats were only ceremonial, incapable of permanently removing the sins of the people. The atonement of Jesus Christ, on the other hand, was not ceremonial. This perfect sacrifice literally was made once for all time.” ₍₁₎

So, unlike a high priest who could only approach God once a year at a specified time, we have a great High Priest in Christ “…who has gone to live with God in heaven” and thus “…is at the right hand of God and intercedes for us” (Romans 8:34 HCSB).

(1) Sproul, R. C. (1994). Before the face of God: Book 3: A daily guide for living from the Old Testament (electronic ed.). Grand Rapids: Baker Book House; Ligonier Ministries. Page 48.

XXVII

“Therefore since we have a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast to our confession” (Hebrews 4:14 NET).

In comparing the priestly class that descended through the lineage of Aaron, the Old Testament patriarch, and Jesus, our great High Priest, Hebrews 4:14 makes a critical distinction: Christ has “ascended into heaven” (NIV).

“Heaven” is a concept that holds several different Biblical meanings. Depending on the context, heaven might refer to the sky above or the domain of anything that travels through the air. This word is also used to refer to the celestial realm, the universal expanse where the sun, moon, stars, and other stellar objects reside. Psalm 19:1 touches upon this definition when it tells us, “The heavens tell of the glory of God; And their expanse declares the work of His hands” (NASB).

Finally, the word “heaven” is used to identify the dwelling place of God (Matthew 6:9) along with the angels (Mark 13:32). This is an area that exists outside the physical universe, a place that Paul the Apostle identified as the “third heaven” in 2 Corinthians 12:2. It was there that Paul heard things so astonishing that any attempt to express them in a human language would have been criminal.

One commentator ties these definitions together for us in the context of Hebrews 4:14: “Just as the High-Priest under the Old Covenant passed through 3 areas (the outer court, the Holy Place, and the Holy of Holies) to make the atoning sacrifice, Jesus passed through 3 heavens (the atmospheric heaven, the stellar heaven, and God’s abode; cf. 2Co 12:2–4) after making the perfect, final sacrifice.” ₍₁₎

In view of this, Hebrews 4:14 presents us with an important action item: “let us hold firmly to the faith we profess” (NIV) or, “let us continue to express our faith in him” (ERV). The knowledge that Jesus has ascended through the physical realm to serve as our High Priest is something that should comfort us and reinforce our faith in Him. In the words of one Biblical scholar…

”’Jesus the Son of God’ is not disqualified by His divine origin from sharing in His people’s troubles and sympathizing with their weakness. He Himself endured every trial that they are likely to undergo, but remained steadfast throughout, and has now ‘passed through the heavens’ to the very throne of God. In Him, then, His people have a powerful incentive to perseverance in faith and obedience.” ₍₂₎

(1) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (Heb 4:14). Thomas Nelson Publishers.

XXVIII

“For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin” (Hebrews 4:15).

For some, it may be easy to view God as a Being who is largely indifferent toward the difficulties we experience. But contrary to that belief, Hebrews 4:15 reminds us that Jesus is not distant and removed from us as we navigate the challenges of daily life.

The following excerpt from the Biblical prophet Isaiah’s description of the Messiah offers some valuable insight into our passage from Hebrews 4:15: “He is despised and rejected by men, A Man of sorrows and acquainted with grief… Surely He has borne our griefs And carried our sorrows…” (Isaiah 53:3-4). Thus, in the words of one source…

“there is no part of human experience of which God cannot say: ‘I have been there.’ When we have a sad and sorry tale to tell, when life has drenched us with tears, we do not go to a God who is incapable of understanding what has happened; we go to a God who has been there. That is why–if we may put it so–God finds it easy to forgive.” ₍₁₎

Nevertheless, the knowledge that Jesus sympathizes with us in our weaknesses does not make those struggles any less real. Thus, we would be well-advised to adopt the eternal perspective advocated by Paul the Apostle in his Biblical letters to the churches at Corinth and Rome…

“For our light affliction, which is but for a moment, is working for us a far more exceeding and eternal weight of glory” (2 Corinthians 4:17).

“For I consider that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us” (Romans 8:18).

If we were to place our current struggles on the scale of eternity and weigh them against the future that God has prepared for us, it would surely change our perspective. For Paul the Apostle, the sufferings, persecutions, indignities, and hardships he endured were relatively insignificant compared to the eternal glory to follow.

Therefore, we can view the troubles and difficulties of life as light and momentary if we assess them from an eternal point of view. In addition, the knowledge that Jesus identifies with our afflictions helps make them easier to bear. As Jesus Himself once reminded us…

“I have told you these things, so that in me you may have peace. In this world you will have trouble. But take heart! I have overcome the world” (John 16:33 NIV).

(1) Barclay, William, “William Barclay’s Daily Study Bible“. “The Perfect High Priest (Heb_4:14-16)”.

XXIX

“For we do not have a high priest incapable of sympathizing with our weaknesses, but one who has been tempted in every way just as we are, yet without sin” (Hebrews 4:15 NET).

While the thought of studying Biblical doctrine may seem daunting, there is a practical benefit to doing so. For instance, this passage should prompt us to consider an important aspect of Jesus’ life: His divine nature and His human nature. Scholars refer to this doctrine as the hypostatic union, and it helps clear up certain misconceptions regarding the Person and work of Christ.

The word “hypostatic” is derived from the word hupostasis in the original language of the New Testament. ₍₁₎ This word appeared earlier in Hebrews 1:3 where we are told that Jesus is “the radiance of the glory of God and the exact imprint of his nature” (ESV). Other Biblical translations of Hebrews 1:3 render the word “nature” as essence (NET), substance (ASV) or being (GW).

Thus, we can say that Jesus is one Person with two natures, one fully divine and one fully human. The hypostatic union offers a quick way to describe the unification of these natures into one Person: Jesus, the God-man.

Since Hebrews chapter one addressed Jesus’ divine nature at length, this portion of Scripture provides us with an opportunity to examine Jesus’ human nature. Consider the following characteristics that demonstrate Jesus’ capacity to sympathize with us in our weaknesses…

Jesus became physically fatigued: “…Jesus therefore, being wearied from His journey, sat thus by the well” (John 4:6).
Jesus experienced physical hunger: “being tempted for forty days by the devil. And in those days He ate nothing, and afterward, when they had ended, He was hungry” (Luke 4:2).
Jesus knows what it feels like to become thirsty: “After this, Jesus, knowing that all things were now accomplished, that the Scripture might be fulfilled, said, ‘I thirst!” (John 19:28 see also John 4:7).
Jesus experienced deep emotional pain and sorrow: Jesus expressed His emotional pain, sorrow, and anguish as He wept on several occasions (John 11:32-35, Luke 19:41-44, and Hebrews 5:7).
Jesus endured great physical pain: “My life is poured out like water, and all my bones are out of joint. My heart is like wax, melting within me. My strength has dried up like sunbaked clay. My tongue sticks to the roof of my mouth…They have pierced my hands and feet. I can count all my bones” (Psalm 22:14-17 NLT).

These examples can help us appreciate this passage from a human perspective: “…we do not have a High Priest who is unable to sympathize and understand our weaknesses and temptations” (AMP).

(1) G5287 hupostasis https://www.blueletterbible.org/lexicon/g5287/kjv/tr/0-1/

XXX

“For we do not have a high priest who is unable to sympathize with our weaknesses, but One who has been tested in every way as we are, yet without sin. (Hebrews 4:15 HCSB).

In addition to what we read here in Hebrews 4:15, the Scriptures emphasize Jesus’ sinlessness in other passages such as 2 Corinthians 5:21, 1 Peter 2:21-22, and 1 John 3:5. One commentator explains how this reality should influence our view of Christ…

“The fact that Jesus was without sin means that he knew depths and tensions and assaults of temptation which we never can know. So far from his battle being easier it was immeasurably harder. Why? For this reason–we fall to temptation long before the tempter has put out the whole of his power. We never know temptation at its fiercest because we fall long before that stage is reached.

But Jesus was tempted far beyond what we are; for in his case the tempter put everything he possessed into the assault. Think of this in terms of pain. There is a degree of pain which the human frame can stand–and when that degree is passed a person loses consciousness so that there are agonies of pain he can not know. It is so with temptation. We collapse in face of temptation; but Jesus went to our limit of temptation and far beyond it and still did not collapse.

It is true to say that he was tempted in all things as we are; but it is also true to say that no one was tempted as he was.” ₍₁₎

Another source explains the relationship between 2 Corinthians 5:21 (“He made Him who knew no sin to be sin for us…”) and the fact that Jesus was “yet without sin“…

“How could Jesus be made sin when He was sinless?

PROBLEM: Paul asserts here that Jesus was ‘made to be sin.’ However, many other Scriptures insist that Jesus was ‘without sin’ (Heb. 4:15; cf. 1 Peter 3:18). But how could Jesus be without sin if He was made sin for us?

SOLUTION: Jesus was always without sin actually, but He was made to be sin for us judicially. That is, by His death on the Cross, He paid the penalty for our sins and thereby cancelled the debt of sin against us. So, while Jesus never committed a sin personally, He was made to be sin for us substitutionally. The issue can be summarized as follows:

CHRIST WAS NOT SINFUL	CHRIST WAS MADE TO BE SIN
In Himself	For us
Personally	Substitutionally
Actually	Judicially ₍₂₎

(1) Barclay, William. William Barclay’s Daily Study Bible, “Hebrews 4, The Perfect High Priest (Heb_4:14-16)”

(2) Geisler, N. L., & Howe, T. A. (1992). When critics ask : a popular handbook on Bible difficulties. Wheaton, Ill.: Victor Books. Page 54.

XXXI

“Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need” (Hebrews 4:16).

As we consider this portion of Scripture. we should remember the context of our author’s discussion: Jesus is our High Priest. While a Jewish High Priest could only enter the inner chamber of God’s presence once a year, we can approach God through Christ with confidence at any time.

The following commentary links these Old and New Testament concepts…

“The ark of the covenant symbolized God’s throne in the Old Testament (e.g., 2Sa_6:2; Psa_80:1; Psa_99:1; Isa_37:16; cf. Psa_22:3) and in the ancient Near East (where kings or deities were often portrayed as enthroned on winged figures). But the ark was unapproachable, secluded in the most holy part of the temple, which even the high priest could approach only once a year. Christ has opened full access to God to all his followers (Heb_10:19-20).” ₍₁₎

Another source adds…

“Most ancient rulers were unapproachable by anyone but their highest advisers (cf. Est 4:11). In contrast, the Holy Spirit calls for all to come confidently before God’s throne to receive mercy and grace through Jesus Christ” (cf. 7:25; 10:22; Mt 27:51)… It was at the throne of God that Christ made atonement for sins, and it is there that grace is dispensed to believers for all the issues of life (cf. 2Co 4:15; 9:8; 12:9; Eph 1:7; 2:7). ₍₂₎

Nevertheless, it’s important to remember that just because we are permitted to approach God’s throne of grace with confidence, it does not mean that we can do so in a casual, nonchalant, or indifferent manner. Instead, our interaction with our heavenly Father should reflect an attitude of respect, reverence, and appreciation for His willingness to hear and answer our prayers. It is in this manner that our relationship with God can mirror the characteristics of Galatians 4:6-7…

“Because you are sons and daughters, God sent the Spirit of his Son into our hearts, crying, ‘Abba, Father!’ Therefore, you are no longer a slave but a son or daughter, and if you are his child, then you are also an heir through God” (CEB).

So, our confidence in approaching God is based upon what He has done for us in Christ. This should prompt us to draw near to Him with boldness and confidence along with a corresponding sense of respect and humility. Unfortunately, there were some Biblical personalities who did not approach God in such a manner. We’ll see what their examples teach us next.

(1) Craig S. Keener, The IVP Bible Background Commentary “Hebrews 4:14-5:10 Christ the High Priest”

(2) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (Heb 4:16). Thomas Nelson Publishers.

XXXII

“Let us therefore draw near with boldness unto the throne of grace, that we may receive mercy, and may find grace to help us in time of need” (Hebrews 4:16 RV).

While Hebrews 4:16 encourages us to approach God with boldness, we should never equate boldness with the qualities of presumption, arrogance, or disrespect. Instead, this passage tells us that the characteristics of freedom, confidence, and assurance should mark our interaction with God in Christ. To illustrate these differences, let’s consider the example of two Old Testament leaders named Nadab and Abihu.

Although Nadab and Abihu served as spiritual leaders, Leviticus 10:1-5 tells us that these men chose to approach God in an inappropriate manner. A closer look at that incident yields an insight that helps explain their underlying attitude and the reason behind God’s subsequent response…

“And Moses said to Aaron, ‘This is what the Lord spoke, saying: ‘By those who come near Me I must be regarded as holy; And before all the people I must be glorified…’’” (Leviticus 10:3).

This indicates that Nadab and Abihu did not respect God’s holiness. That element of disrespect led them to approach God in an inappropriate manner at the cost of their lives.

Therefore, we should take advantage of the access that God has given us in Christ with an attitude of love and respect. Since Jesus understands from personal experience how the world can often be a cruel, painful, and dangerous place, we can be secure in knowing that He perfectly understands us and is ready with a supply of grace to help in our time of need.

In the encouraging words of one source…

“That grace will empower us to rest in God and stand firm in the face of whatever suffering or temptation the world can muster, in the face of whatever fear that has come true (1 Cor. 10:13). His presence assures us that we will ‘receive mercy and find grace to help in time of need’ (Heb. 4:16). All we have to do is ask.

Promised grace renders our fearful forecasts obsolete. Even if we are right in our predictions, which we usually are not, we cannot predict the grace that will be poured out on us on that future day. Instead, we envision the future with the grace we have for today’s hardships, and that grace is sufficient only for today, not tomorrow. Tomorrow will show up with a new stockpile of grace.” ₍₁₎

(1) Edward T. Welch, “Fear Of The Future” Tabletalk magazine, October, 2013 [pg. 23]

XXXIII

“Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need” (Hebrews 4:16 ESV).

While virtually everyone is familiar with the image of a throne, a throne is really nothing more than an elaborate piece of furniture. With this in mind, we can say that there are two things that distinguish a throne from a highly embellished chair…

To whom it belongs.
What it represents.

The throne referenced here in Hebrews 4:16 belongs to the all-powerful Creator of everything and represents His place of sovereign authority. Yet unlike many earthly kings, His throne is not one of ruthless control over His subjects. Instead, His throne is a throne of grace.

“Grace” involves God’s unmerited favor towards undeserving members of the human family. There are over one hundred instances of this word in the New Testament and it is often associated with God’s mercy, love, and compassion. Since grace involves God’s unmerited favor, we cannot earn it by doing good things or adhering to a set of standards.

Thus, grace represents God’s favor towards us without regard to our talents, skills, capabilities, possessions, and/or social standing- and it is freely available to those who come to Him through Christ. Those who do so, enjoy peace with God and free access to Him in prayer, especially in our times of need. This leads us to a familiar and encouraging portion of Scripture…

“Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God; and the peace of God, which surpasses all understanding, will guard your hearts and minds through Christ Jesus” (Philippians 4:6-7).

Thus. the assurance of God’s grace allows us to approach His throne with confidence, secure in the knowledge that He will graciously accept us in Christ and offer “…mercy for our failures and grace to help in the hour of need” (Phillips).

This brings us to the end of our look at Hebrews chapter four and allows us to close with the encouraging message offered by the following author…

“As believers, we must also make sure that we continue to take advantage of our access. The writer to the Hebrews tells us to ‘come boldly unto the throne of grace’ (Heb. 4:16, KJV), because God knows we doubt, get discouraged, and are often fainthearted. Be bold. Go to Him in prayer. You have not because you ask not. Ask, seek, and knock (Matt. 7:7–11).” ₍₁₎

Image Credit: Mr Nigel, CC BY-SA 2.0, via Wikimedia Commons

(1) Daniel R. Hyde, God in Our Midst: The Tabernacle and Our Relationship with God Reformation Trust Publishing [pg. 121]

Hebrews Chapter Three

Much like a good attorney who methodically builds his or her case in a court of law, the author of Hebrews has been building a case for Christ throughout the opening chapters of this epistle. For instance, our author has already established that Jesus is greater than the prophetic messengers of the Old Testament…

“God, who at various times and in various ways spoke in time past to the fathers by the prophets, has in these last days spoken to us by His Son, whom He has appointed heir of all things, through whom also He made the worlds” (Hebrews 1:1-2).

The following chapter affirmed Jesus’ superiority over angelic beings as well…

“The Son is the radiance of God’s glory and the exact expression of His nature, sustaining all things by His powerful word. After making purification for sins, He sat down at the right hand of the Majesty on high. So He became higher in rank than the angels, just as the name He inherited is superior to theirs” (Hebrews 1:3-4 HCSB).

Here now in Hebrews chapter three, our author will continue to press his argument with respect to the single greatest figure in Jewish history: Moses…

“Therefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our confession, Christ Jesus, who was faithful to Him who appointed Him, as Moses also was faithful in all His house” (Hebrews 3:1-2).

We can turn to a brief excerpt from the Old Testament book of Nehemiah to explain why Moses is such a revered figure among the Jewish people. In speaking of God’s relationship with the nation of Israel, that portion of Scripture tells us…

“You came down on Mount Sinai, and spoke to them from heaven. You gave them impartial ordinances, reliable instructions, and good statutes and commands. You revealed your holy Sabbath to them, and gave them commands, statutes, and instruction through your servant Moses” (Nehemiah 9:13-14 CSB).

Yet even though Moses is recognized as Israel’s great lawgiver, he did more than simply proclaim these Old Testament laws. You see, Moses was also someone who held a deeply personal relationship with God as reflected in the words of Exodus 33:11: “…the Lord spoke to Moses face to face, as a man speaks to his friend…”

In light of this, our author encourages us to consider, or carefully study Jesus in comparison. We’ll follow along with our author as he builds his case for Jesus’ supremacy over this great Old Testament figure throughout the remainder of this chapter. But first, we’ll review some other aspects of Hebrews 3:1-2 that merit our attention over the next few studies.

“Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; Who was faithful to him that appointed him, as also Moses was faithful in all his house” (Hebrews 3:1-2 KJV).

So, the opening verse of Hebrews chapter three begins with an address to the “…holy brothers and sisters, partakers of a heavenly calling…” (NASB). Unfortunately, this word “holy” is a word that people often seem to use with little concern for its meaning.

For instance, some may equate “holiness” with a stoic, self-denying lifestyle. Others feel comfortable using the word “holy” as part of an exclamation or expression of surprise. However, those who use this word in a flippant or irreverent manner might be less inclined to do so if they knew what it actually meant.

You see, the word “holy” expresses the qualities of moral purity and ethical perfection, especially when used in relation to God. It also encompasses a person or thing that has been set apart from others. When used correctly, the word “holiness” conveys God’s moral perfection and complete separation from anything that might be wrong, corrupt, immoral, or impure. In light of this, a person who uses the word “holy” in a way that doesn’t honor God’s sacred character is someone who fails to represent Him in an appropriate manner.

We should also note that the Biblical book of Revelation associates holiness with Christ Himself. As Jesus stated in His own words…

“Write this letter to the angel of the church in Philadelphia. This is the message from the one who is holy and true. He is the one who has the key of David. He opens doors, and no one can shut them; he shuts doors, and no one can open them” (Revelation 3:7 NLT).

Truth and holiness are not simply characteristics that Jesus possesses- they are intrinsic elements of His being. While there were many so-called “gods” in the New Testament era (just as there are many such “gods” today), none of those so-called gods held a valid claim to holiness. Only Jesus could legitimately make that claim, and the same is true today.

In the context of Hebrews 3:1, holiness serves to characterize those who had been set apart by God. Thus, “The word ‘holy’ here does not have particular reference to a quality of life but to a position in salvation… Thus, the basic idea of the word is that of a set-apart, a separated position with reference to God.” ₍₁₎

III

“Therefore, holy brothers and companions in a heavenly calling, consider Jesus, the apostle and high priest of our confession; He was faithful to the One who appointed Him, just as Moses was in all God’s household” (Hebrews 3:1-2 HCSB).

It is probably safe to say that most people associate the word “apostle” with the Biblical group of individuals who were chosen by Jesus to represent Him. Because of this, it may seem unusual to see this word associated with Jesus Himself here in Hebrews 3:1. While other descriptive terms for Jesus (such as “Savior” and “Lord”) may seem more familiar, the word “apostle” is wholly appropriate when we consider the definition of this word.

You see, an apostle is a “commissioned representative” much like an emissary or a spokesperson. One source explains the meaning of this important term…

“The word apostle is the translation of apostolos, a Greek word made up of apo ‘from’ and stello ‘to send,’ thus referring to the act of sending someone on a commission to represent the sender. It was used of a messenger or an envoy who was provided with credentials. Our word ambassador would be a good translation.” ₍₁₎

However, we should also note that Hebrews 3:1 does not refer to Jesus as “an” apostle. Instead, this verse identifies Him as “the” apostle. In other words, Jesus is God’s foremost representative, and the message He communicates is one of salvation and forgiveness for those who place their faith in Him. The Gospel of Luke records that message for us…

“So (Jesus) came to Nazareth, where He had been brought up. And as His custom was, He went into the synagogue on the Sabbath day, and stood up to read.

And He was handed the book of the prophet Isaiah. And when He had opened the book, He found the place where it was written: ‘The Spirit of the Lord is upon Me, Because He has anointed Me To preach the gospel to the poor; He has sent Me to heal the brokenhearted, To proclaim liberty to the captives And recovery of sight to the blind, To set at liberty those who are oppressed; To proclaim the acceptable year of the Lord.’

Then He closed the book, and gave it back to the attendant and sat down. And the eyes of all who were in the synagogue were fixed on Him. And He began to say to them, ‘Today this Scripture is fulfilled in your hearing’” (Luke 4:16-21).

Since Hebrews 3:1 represents the only Biblical instance where Jesus is addressed in this manner, we would do well to note this apostolic aspect of His ministry.

“And so, dear brothers and sisters who belong to God and are partners with those called to heaven, think carefully about this Jesus whom we declare to be God’s messenger and High Priest. For He was faithful to God, who appointed him, just as Moses served faithfully when he was entrusted with God’s entire house” (Hebrews 3:1-2 NLT).

In addition to His role as an apostle, Hebrews 3:1 also refers to Jesus as “High Priest.” In Jesus’ day, one of the primary duties of a priest involved the act of representing others before God. A priest was also responsible to present the sacrificial offerings that were necessary to atone for (or make up for) the sins of the people, including himself.

The “High Priest” was the central human figure in this sacrificial system. The High Priest was the only person who was permitted to enter the innermost part of the Temple known as the Most Holy Place. This occurred once a year on the Day Of Atonement (also known as Yom Kippur) when a sacrifice was offered for the sins of the nation, as described in Leviticus chapter sixteen.

It was there within that room that the High Priest came into God’s direct presence. He also came face to face with the Ark of the Covenant, the golden chest that held the Ten Commandments, a jar of manna, and Aaron’s staff that budded (see Hebrews 9:4).

A great veil separated this area from the rest of the Temple. Regarding that veil, one commentator tells us, “The Veils before the Most Holy Place were 40 cubits (60 feet) [or about 18 meters] long, and 20 [cubits] (30 feet) [or about 6 meters] wide, of the thickness of the palm of the hand… these Veils were so heavy, that, in the exaggerated language of the time, it needed 300 priests to manipulate each” ₍₁₎

The New Testament Gospel of Mark tells us that this enormous curtain-like structure was torn from top to bottom upon Jesus’ death (see Mark 15:37-38). The fact that this veil was torn in that direction is significant, for it indicates that God was responsible for orchestrating this event. It further served to demonstrate that access to God’s dwelling place was now freely available to all through Jesus’ sacrificial work on the cross.

Finally, Jesus’ atoning death brought closure to the Old Testament sacrificial system, for as we’ll later read in Hebrews chapter nine, “…He has appeared to put away sin by the sacrifice of Himself” (Hebrews 9:26).

(1) Alfred Edersheim The Life and Times of Jesus the Messiah, Book 5, chapter 15

“Therefore, holy brothers and sisters, partners in a heavenly calling, take note of Jesus, the apostle and high priest whom we confess, who is faithful to the one who appointed him, as Moses was also in God’s house” (Hebrews 3:1-2 NET).

This portion of Scripture tells us that Moses and Jesus were each faithful to God. However, faithfulness was not the only similarity that existed between their respective ministries. For instance…

Moses chose to leave his place in Pharaoh’s family in order to identify with the people of Israel. Jesus’ willingly left His place in heaven to identify with and deliver humanity from sin.
Moses performed many miracles in validating God’s call upon his life. Jesus also performed many miracles in ministering to others and validating God’s call upon His life.
God communicated His directives through Moses and Jesus. For example, Moses received the Ten Commandments and the other aspects of the Mosaic Law from God and taught them to the people of Israel. Jesus did so through the Beatitudes.
Both were involved in providing nourishment for others in the form of bread. Moses is associated with the bread from heaven that God provided for the nation of Israel during their decades-long journey in the wilderness. Jesus also served as God’s provision in identifying Himself as the Bread of Life.
Moses (Exodus 32:32) and Jesus (John 10:17) each expressed their willingness to sacrifice their lives.
Moses was rejected by others on multiple occasions. Jesus was also rejected by the spiritual leadership of His day and those who crucified Him.
Finally, Moses and Jesus referenced one another in their respective ministries. For instance, Moses told the people of Israel, “The Lord your God will raise up for you a Prophet like me from your midst, from your brethren. Him you shall hear” (Deuteronomy 18:15). Jesus subsequently made the following comment to the religious establishment of His day: “Do not think that I shall accuse you to the Father; there is one who accuses you—Moses, in whom you trust. For if you believed Moses, you would believe Me; for he wrote about Me. But if you do not believe his writings, how will you believe My words?” (John 5:45-47).

In addition, we should also note that Moses held the honor of meeting with Jesus on the Mount of Transfiguration (Matthew 17:1-8). Yet despite these similarities, the following verses of Hebrews chapter three will go on to demonstrate Jesus’ clear superiority over Moses through the use of an architectural metaphor.

“For this One has been counted worthy of more glory than Moses, inasmuch as He who built the house has more honor than the house. For every house is built by someone, but He who built all things is God” (Hebrews 3:3-4).

While we typically associate the word “house” with a residential dwelling place, the Biblical Scriptures often use this word to describe an individual family unit. Perhaps the most famous use of the word “house” in this context appears in the Old Testament book of Joshua: “…as for me and my house, we will serve the Lord” (Joshua 24:15). Israel’s king David used this word in the same way as he discussed his ascension to the monarchy in 2 Samuel 6:21.

The New Testament also employs the word “house” as a means of identifying the church as a family unit. We can find one such example in the book of 1 Timothy: “…I write so that you may know how you ought to conduct yourself in the house of God, which is the church of the living God, the pillar and ground of the truth” (1 Timothy 3:15).

God’s relationship with the nation of Israel is described in a similar manner here in verses three through six. As we progress through this portion of Hebrews, we’ll find that faithfulness served as a common denominator in the lives of Moses and Jesus. However, Hebrews 3:3-4 establishes an important difference that sets them apart from one another: Moses was a faithful member of God’s house, but Jesus constructed that house.

As great as Moses was, he would never be greater than the builder of the house in which he served. One author summarizes this idea and its implication…

“But now, having prepared the ground, the writer comes out boldly with the assertion that Messiah was counted worthy of more glory than Moses, on the basis of and measured by the principle that the one who builds a house has more honor than the house. Messiah built the house of Israel. Moses is a member of that house.

Since Messiah has more honor than the house of Israel, it follows that He is worthy of more honor than Moses, for Moses is a member of the house of Israel. Since Messiah is better than Moses, the Testament which He inaugurated must be better than the one Moses was instrumental in bringing in, and for the reason that a superior workman turns out a superior product.” ₍₁₎

VII

“For Jesus has been counted worthy of more glory than Moses–as much more glory as the builder of a house has more honor than the house itself. (For every house is built by someone, but the builder of all things is God)” (Hebrews 3:3-4 ESV).

Many of us enjoy the satisfaction that comes from the act of restoring, rebuilding, or refurbishing something that has fallen into disrepair. Such opportunities might include a vehicle that has been restored or customized, a home improvement or restoration project, or anything that has been re-purposed into something of greater value.

It’s hard to improve upon the feeling of achievement that accompanies the successful completion of a project that restores an object to its former glory (or something greater). In such instances, the person who serves as the builder, customizer, or restorer justifiably receives greater recognition than the project itself. This idea is true in a spiritual sense as well, for as Hebrews 3:3-4 tells us, “Jesus has been counted worthy of more glory than Moses…” as the builder or architect of God’s house.

This returns us to a theme that the author of Hebrews introduced in the first sentence of the first chapter of this book: Jesus is the agent through whom God established the cosmos. He is the one who created the universe and all that exists within it, known or unknown. The New Testament letter of Colossians builds upon this idea in telling us that all things were created by Him, through Him, and for Him…

“For by Him all things were created that are in heaven and that are on earth, visible and invisible, whether thrones or dominions or principalities or powers. All things were created through Him and for Him. And He is before all things, and in Him all things consist” (Colossians 1:16-17).

These passages focus our attention upon something that is greater than the attitude of respect we should hold for the architect of all things (although it certainly encompasses that). As one commentator explains…

“The thought expressed is a teleological thunderbolt; it is the ancient and indestructible argument from design, bluntly and unequivocally stated, first in the truism that every house has a builder, and secondly in the deduction that the far greater house of the whole universe likewise has its builder who can be none other than God.” ₍₁₎

We’ll examine this reference to that “teleological thunderbolt” and discuss its implication next.

Image Credit: Dietmar Becker, CC0, via Wikimedia Commons

(1) Coffman, James Burton. “Commentary on Hebrews 3”. “Coffman’s Commentaries on the Bible”. https://www.studylight.org/commentaries/eng/bcc/hebrews-3.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

VIII

“For he has come to deserve greater glory than Moses, just as the builder of a house deserves greater honor than the house itself! For every house is built by someone, but the builder of all things is God” (Hebrews 3:3-4 NET).

We can turn to the Biblical book of Romans for additional insight into this concept of a divine architect…

“For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse” (Romans 1:20 NIV).

We can associate this “design evidence” with a philosophical assertion known as the teleological argument for God’s existence. That line of reasoning goes as follows…

The existence of a design implies the existence of a designer.
Creation shows evidence of design.
Therefore, there is evidence of a designer of creation.

With this in mind, we can say that creation represents a kind of window through which we see the reality of God’s existence. In other words, the existence of creation assumes the existence of a Creator. Just as an artist, musician, or craftsman may be known by the existence of his or her work, the reality of the Creator’s existence is verified by the existence of His work in creation…

“The more complex the design, the greater the intelligence required to produce it. There is a difference between simple patterns and complex design. Snowflakes or quartz crystals have simple patterns repeated over and over, but have completely natural causes. On the other hand, we don’t find sentences written in stone unless some intelligent being wrote them…

The design we see in the universe is complex. The universe is a very intricate system of forces that work together for the mutual benefit of the whole. Life is a very complex development. A single DNA molecule, the building block of all life, carries the same amount of information as one volume of an encyclopedia. No one seeing an encyclopedia lying in the forest would hesitate to think that it had an intelligent cause; so when we find a living creature composed of millions of DNA-based cells, we ought to assume that it likewise has an intelligent cause.” ₍₁₎

Romans 1:20 tells us that this evidence is so clear that human beings are literally “without excuse” if they seek to reject it. So while many are undoubtedly uncomfortable with the idea of a Creator, no one can rationally assert that such design evidence does not exist.

(1) Geisler, N. L., & Brooks, R. M. (1990). When skeptics ask (p. 21). Victor Books.

“And Moses indeed was faithful in all His house as a servant, for a testimony of those things which would be spoken afterward, but Christ as a Son over His own house, whose house we are if we hold fast the confidence and the rejoicing of the hope firm to the end” (Hebrews 3:5-6).

As is his custom, the author of Hebrews does not engage in an unfounded assertion in the passage quoted above. This declaration regarding Moses and his faithful service serves as a case in point, for it finds its origin in the words of the Old Testament book of Numbers…

“…When there is a prophet among you, I, the Lord, reveal myself to them in visions, I speak to them in dreams. But this is not true of my servant Moses; he is faithful in all my house. With him I speak face to face, clearly and not in riddles; he sees the form of the Lord…” (Numbers 12:6-8 NIV).

One author provides a further explanation that illustrates the superior nature of Moses’ service…

“The writer says that Moses was faithful as a servant. The particular word he uses for ‘servant’ deserves special study… There is an ethical character attached to the word. It speaks of service of an affectionate nature, and of a hearty character, performed with care and fidelity. [It] speaks of service that is of a nobler and a freer character than that of Doulos (bondslave)… The use of the word in our present passage is indicative of the close relationship which existed between Jehovah and Moses, and of the fact that his services were of an exceptionally high and important character, and valued by Him.” ₍₁₎

So, it is worth noting that our author goes to great lengths to emphasize the quality of Moses’ service. Yet despite the dignity, honor, and respect in which he is held, Moses was only a servant in God’s house. As such, he could never take the Son’s place as owner and architect of that house. Instead, “…he was faithful as a servant and his work was only a foreshadowing of the truth that would be known later” (Phillips).

Finally, we should not overlook an important statement from this passage: “But Christ is faithful as the Son over God’s house. And we are his house…” (NIV, emphasis added). This recalls Jesus’ promise to His followers from the Gospel of John…

“Jesus answered and said to him, ‘If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him and make Our home with him” (John 14:23).

“But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end” (Hebrews 3:6 KJV).

Hebrews 3:6 is a passage that requires careful consideration lest we draw a mistaken conclusion. For instance, this verse might seem to imply that salvation depends upon our need to “hold fast” in some respect. But if that is the case, then salvation would be tied to our ability to endure the circumstances and events of life rather than faith in the atoning work of Christ.

Perhaps the best way to interpret and apply this passage is to start with a look at what it does not say…

“This is not speaking of how to be saved or remain saved (cf. 1Co 15:2). It means rather that perseverance in faithfulness is proof of real faith. The person who returns to the rituals of the Levitical system to contribute to his own salvation proves he was never truly part of God’s household (see note on 1Jn 2:19), whereas the one who abides in Christ gives evidence of his genuine membership in that household (cf. Mt 10:22; Lk 8:15; Jn 8:31; 15:4–6).” ₍₁₎

We can also eliminate one potential audience for this verse…

“The writer is not speaking of one who deliberately tries to pass himself off as a Christian, knowing in himself he is not. There are those who join a church because they think it is good for business, or it helps their status or prestige in the community, but they know they are not Christians. They do not believe what they hear, they do not have any interest in what is said. Such people stick out like sore thumbs among the saints. They deceive no one but themselves.” ₍₂₎

That leaves us with the target audience for this passage…

“This warning is directed to those who have confessed themselves Christians. It is intended to show that true Christianity is proved by endurance, by continued confidence in and loyalty to Christ who is our hope (cf. Col. 1: 27). He does not belong to God’s house who merely professes to do so. He belongs who continues believing ‘to the end’” ₍₃₎

Finally, one author concludes by observing…

“The proof that you are a child of God is that you hold to the faith. That doesn’t make you a child of God, but it does prove that you are a child of God. If you are a believer, you will hold on, not because you are able but because He is able to make you stand.” ₍₄₎

(1) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (Heb 3:6). Nashville, TN: Thomas Nelson Publishers.

(2) Excerpted with permission from Living out of Rest © 1965 by Ray Stedman Ministries. All rights reserved. Visit www.RayStedman.org for the complete library of Ray Stedman material. Please direct any questions to webmaster@RayStedman.org | https://www.raystedman.org/new-testament/hebrews/living-out-of-rest

“Therefore, as the Holy Spirit says: ‘Today, if you will hear His voice, Do not harden your hearts as in the rebellion, In the day of trial in the wilderness, Where your fathers tested Me, tried Me, And saw My works forty years” (Hebrews 3:7-9).

The latter portion of Hebrews chapter three serves to remind us that the choices we make today often lead to the consequences we’ll face tomorrow. The verses quoted above reinforce that point with a reference to an unfortunate event in Israel’s history. That illustration begins with a quote from Psalm 95: “Today, if you will hear His voice... ”

The word “today” appears three times in Hebrews 3:7-15 and helps communicate a sense of urgency. The idea is that those who fail to prioritize this message now are people who make corresponding value choices that will surely lead to negative consequences. In some cases, those consequences might be immediate. In other instances, those consequences may take years or decades.

In the case of this illustration from Psalm 95, both were true- there were immediate and long-term consequences that our author warns us to avoid. You see, Psalm 95 references a time when God was leading the people of ancient Israel to a place that He described as a land that was “…flowing with milk and honey” (Exodus 3:8). We can grasp the impact of this illustration with an abbreviated tour through the Old Testament record of this account…

“The LORD now said to Moses, ‘Send men to explore the land of Canaan, the land I am giving to Israel. Send one leader from each of the twelve ancestral tribes’

…Moses gave the men these instructions as he sent them out to explore the land: ‘Go north through the Negev into the hill country. See what the land is like, and find out whether the people living there are strong or weak, few or many. See what kind of land they live in. Is it good or bad? Do their towns have walls, or are they unprotected like open camps? Is the soil fertile or poor? Are there many trees? Do your best to bring back samples of the crops you see’

After exploring the land for forty days, the men returned… This was their report to Moses: ‘We entered the land you sent us to explore, and it is indeed a bountiful country—a land flowing with milk and honey. Here is the kind of fruit it produces. But the people living there are powerful, and their towns are large and fortified…” ₍₁₎

We’ll continue our look at this historical record next.

(1) Numbers 13:1-2, 17-20, 25, 27-28 (NLT)

XII

“Therefore, as the Holy Spirit says, ‘Today, if you hear his voice, do not harden your hearts as in the rebellion, on the day of testing in the wilderness, where your fathers put me to the test and saw my works for forty years’” (Hebrews 3:7-9 ESV).

The Old Testament book of Numbers provides us with the historical background related to the warning given to us in the passage quoted above…

“But Caleb tried to quiet the people as they stood before Moses. ‘Let’s go at once to take the land,’ he said. ‘We can certainly conquer it!’ But the other men who had explored the land with him disagreed. ‘We can’t go up against them! They are stronger than we are!’

So they spread this bad report about the land among the Israelites: ‘The land we traveled through and explored will devour anyone who goes to live there. All the people we saw were huge. We even saw giants there, the descendants of Anak. Next to them we felt like grasshoppers, and that’s what they thought, too’

Then the whole community began weeping aloud, and they cried all night. Their voices rose in a great chorus of protest against Moses and Aaron. ‘If only we had died in Egypt, or even here in the wilderness!’ they complained. ‘Why is the Lord taking us to this country only to have us die in battle? Our wives and our little ones will be carried off as plunder! Wouldn’t it be better for us to return to Egypt?’ Then they plotted among themselves, ‘Let’s choose a new leader and go back to Egypt!’

…Two of the men who had explored the land, Joshua son of Nun and Caleb son of Jephunneh, tore their clothing. They said to all the people of Israel, ‘The land we traveled through and explored is a wonderful land! And if the Lord is pleased with us, he will bring us safely into that land and give it to us. It is a rich land flowing with milk and honey.

Do not rebel against the Lord, and don’t be afraid of the people of the land. They are only helpless prey to us! They have no protection, but the Lord is with us! Don’t be afraid of them!’ But the whole community began to talk about stoning Joshua and Caleb. Then the glorious presence of the Lord appeared to all the Israelites at the Tabernacle.” ₍₁₎

We’ll look at God’s response to the people’s reaction to this report next.

XIII

“Therefore, as the Holy Spirit says, ‘Oh, that today you would listen as he speaks! “‘Do not harden your hearts as in the rebellion, in the day of testing in the wilderness. There your fathers tested me and tried me, and they saw my works for forty years’” (Hebrews 3:7-9 NET).

God’s response to the historical account referenced here in Hebrews chapter three was swift and devastating…

…Then the Lord said ‘…not one of these people will ever enter that land. They have all seen my glorious presence and the miraculous signs I performed both in Egypt and in the wilderness, but again and again they have tested me by refusing to listen to my voice. They will never even see the land I swore to give their ancestors. None of those who have treated me with contempt will ever see it… The only exceptions will be Caleb son of Jephunneh and Joshua son of Nun.’” ₍₁₎

Unfortunately, this was not the only time when the people of ancient Israel exhibited this type of attitude. For example, the Scriptures tell us that God miraculously provided water for the Israelites on two separate occasions following their departure from Egypt. The first instance occurred while the nation was camped in an area known as Rephidim. It was during that time that the people of Israel quarreled and complained against Moses regarding the lack of water for their families and livestock.

In response, God directed Moses to go to an area known as Horeb and strike the rock that was located there. Moses did as he was instructed and God provided water for the people to drink as a result (see Exodus 17:1-7).

The second occurrence took place later in a place called Kadesh when the people of Israel voiced a similar complaint regarding the lack of water. In that instance, God instructed Moses to respond in the following manner: “Take the rod; you and your brother Aaron gather the congregation together. Speak to the rock before their eyes, and it will yield its water; thus you shall bring water for them out of the rock, and give drink to the congregation and their animals” (Numbers 20:8).

Unfortunately, Moses chose to strike the rock twice instead of speaking to it as he had been told. While God graciously provided water for the people anyway, Moses was subsequently disqualified from entering the Promised Land as a result of his disregard for God’s direction (see Numbers 20:1-13).

We’ll consider some modern-day applications based on these ancient examples next.

(1) See Numbers 14: 22-23, 30 (NLT).

XIV

“Therefore, as the Holy Spirit says: Today, if you hear His voice, do not harden your hearts as in the rebellion, on the day of testing in the wilderness, where your fathers tested Me, tried Me, and saw My works” (Hebrews 3:7-9 HCSB).

Even after God delivered the people of Old Testament Israel from their Egyptian taskmasters, provided for their physical and material needs throughout their wilderness journey, and promised to establish them within a land that was “…flowing with milk and honey” (Exodus 3:8), here is how the people of that era chose to respond…

“…But our ancestors acted arrogantly. They were stubborn and wouldn’t obey your commandments. They refused to obey, and didn’t remember the wonders that you accomplished in their midst. They acted arrogantly and decided to return to their slavery in Egypt….” (Nehemiah 9:16-17 CEB).

So, according to Hebrews 3:7-9, it is important to avoid hardening oneself in a similar manner each day. This brings us to the idea of “hardening our hearts” as found in the passage quoted above.

This word “heart” is represented by the word kardia in the original language of this passage. It also forms the basis for our modern-day word “cardiac.” Kardia refers to our innermost being in a physical, spiritual, or emotional sense. Much like the compacted soil of a pathway or an impenetrable piece of sunbaked clay, a spiritually indifferent person may reach a point where he or she becomes hardened to the things of God.

One source illustrates this danger with the following observation: “People’s hearts are hardened by continuing in sin, procrastination, and by the gradual atrophy of spiritual perception brought on by the practice of disobedience. People may go a little at a time, further and further into sin, until finally they become hardened and confirmed in their rebellion against God.” ₍₁₎

That mindset will inevitably lead to the same kind of fate experienced by the ancient Israelites. As the Old Testament book of Proverbs reminds us, “Blessed is the one who fears the Lord always, but whoever hardens his heart will fall into calamity” (Proverbs 28:14 ESV). If we fail to give heed to that counsel, “God furnishes no guarantee that He will disabuse sinners of error if they really prefer error to the truth.” ₍₂₎

Fortunately, the following chapter of Hebrews will remind us that nothing can insulate the human heart from the penetrating effect of God’s Word (Hebrews 4:12). Therefore, we should be diligent to anchor our relationship with Christ through prayer, reading the Scriptures daily, and worshiping regularly with the people of God (see Acts 2:42).

(2) Archer, G. L. (1982). New International Encyclopedia of Bible Difficulties (p. 410). Grand Rapids, MI: Zondervan Publishing House.

“So, as the Holy Spirit says: ‘Today, if you hear his voice, do not harden your hearts as you did in the rebellion, during the time of testing in the wilderness, where your ancestors tested and tried me, though for forty years they saw what I did’” (Hebrews 3:7-9 NIV).

One important application from this passage involves the need to avoid the kind of “faith” displayed by the majority of Israelites during their exodus from the nation of Egypt. While those men and women were undoubtedly happy to escape their Egyptian servitude and enjoy the benefits of a relationship with God, they were unwilling to trust Him when circumstances failed to meet their preferences. Even in those instances when God clearly provided for their needs, the people of ancient Israel refused to place their trust in Him.

In contrast, a genuine, God-honoring faith is identified by a “belief in or confident attitude toward God, involving commitment to His will for one’s life.” ₍₁₎ Unfortunately, the people referenced here in Hebrews 3:7-9 failed to demonstrate the confident expectation that God would fulfill His promises despite the repeated evidences He offered. These verses also tell us that their response involved something far more egregious than just a simple lack of trust…

“The Greek words translated ‘tempted’ and ‘proved,’ are peirazomai and dokimazo respectively. They are an interesting contrast. Peirazomai means ‘to put to the test to see what good or evil may be in a person.’ Dokimazo means ‘to put to the test for the purpose of approving the person if he meets the test.”‘

The Greek here is ‘put Me to the test to see what evil or good there is in Me when they put Me to the test for the purpose of approving Me should I meet the test.’ What crass unbelief is shown in such a procedure. What an insult it flings into the face of an all-loving, all-powerful God. The first-century readers of this letter are warned not to take that attitude toward God.” ₍₂₎

Sadly, it seems that the people of ancient Israel continued to challenge (CEB), test (ESV), tempt (KJV), and try God’s patience (AMPC), throughout their forty- year journey through the wilderness. So despite God’s gracious provision in protecting them from plagues, enabling them to cross the Red Sea, and supplying them with food each day, the people of that era were disinclined to trust Him. The author of Hebrews urges us not to replicate that same mistake.

XVI

“Therefore I was angry with that generation, And said, ‘They always go astray in their heart, And they have not known My ways.’ So I swore in My wrath, ‘They shall not enter My rest’” (Hebrews 3:10-11).

While some may view God as a dispassionate or impersonal Being, this portion of Hebrews chapter three reveals that He is emotionally invested in the lives of His people. That investment led to the response we see in the verses quoted above. This emotional component is one key that can help us unlock a proper understanding of this passage.

For example, a Biblical critic might find fault with the statement, “They always go astray in their heart…” Since we know there were two people from that generation (Joshua and Caleb) who did not go astray, a critic might contend that this statement is factually incorrect. However, that objection fails to acknowledge the emotional context of this passage.

When taken in context, these verses do not mean that every single person strayed from God during this period. Instead, this phrase is used in much the same way we might use it today whenever we emotionally engage with someone who consistently engages in certain behaviors.

For instance, let’s take the example of two people who are discussing one another’s strengths or weaknesses. If one says to the other, “You always do such-and-such,” he or she does not mean to imply that the other person is an automaton. Rather, it means that the person in question exhibits a predictable or consistent pattern of behavior in certain areas.

In a similar manner, “They always go astray in their heart” conveys an important truth: it means that the people of that era did not make an isolated mistake or suffer a momentary lapse in judgment. Instead, the Israelites of the Exodus period consistently neglected their relationship with God and thus failed to grow in the kind of God-honoring character that would have helped them avoid going astray.

This led to serious repercussions, for the original language behind this passage indicates more than just an attitude of discontent on God’s part. You see, God’s response to this situation can be translated to include the following definitions: to loathe, to spew out, and to be disgusted with. ₍₁₎ Therefore, Israel’s historical example presents us with a valuable lesson and a precedent to avoid.

This is an admonition that we would do well to observe for, “The grand and terrible lesson of Israel’s history is that it is possible to begin well and end poorly. In fact, this tragic human tendency dominates much human spiritual experience.” ₍₂₎

(1) G4360 prosochthizo https://www.blueletterbible.org/lexicon/g4360/kjv/tr/0-1/

(2) Hughes, R. Kent. Hebrews: An Anchor for the Soul. 2 vols. Wheaton: Crossway Books, 1993. [1:98] quoted in Constable, Thomas. DD., Notes on Hebrews 2021 Edition, [3:7-11] https://www.planobiblechapel.org/tcon/notes/html/nt/hebrews/hebrews.htm

XVII

“Therefore I was provoked with that generation, and said, ‘They always go astray in their heart; they have not known my ways.’ As I swore in my wrath, ‘They shall not enter my rest’” (Hebrews 3:10-11 ESV).

The passage quoted above reminds us that it is possible to reach a point where God will no longer protect us from the consequences of our decisions. Such was the case with the overwhelming majority of Israelites who departed from the nation of Egypt. We can grasp the full impact of the statement “They shall not enter my rest,” by taking a moment to look at the Old Testament account of that period in Israel’s history.

You see, the Biblical book of Numbers tells us that God instructed Moses to count every male who was eligible for military service during that time. The result of that census is given to us in Numbers 1:45-46…

“So all who were numbered of the children of Israel, by their fathers’ houses, from twenty years old and above, all who were able to go to war in Israel— all who were numbered were six hundred and three thousand five hundred and fifty.”

So when God swore in His wrath, “They shall not enter my rest,” He was not speaking of a narrow group of individuals. If we count spouses and those who were unfit for military service, it’s likely that over one million human beings were subject to this edict. Of that number, only two individuals (Joshua and Caleb) survived to enter the land of God’s promise.

Finally, we should note how God “…was provoked with that generation.” This offers a personal application as it relates to our relationships with others. For instance, if others seek to provoke us in various ways, it helps to remember that God lived through a similar experience with His people during their Exodus from Egypt. Our author will return to this subject in the following chapter with a message of encouragement for those who endure such provocations (and/or other forms of temptation) …

“Seeing then that we have a great High Priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession. For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin. Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need” (Hebrews 4:14-16).

XVIII

“See to it, brothers and sisters, that none of you has an evil, unbelieving heart that forsakes the living God” (Hebrews 3:12 NET).

Having looked at the Old Testament example that our author references in Hebrews 3:7-11, we can now apply the message of verse twelve: “See to it, brothers, that none of you has a sinful, unbelieving heart that turns away from the living God” (NIV).

This portion of Scripture tells us that we should note the example of those who turned away from God in this manner and avoid copying their kind of “faith.” For example, those who departed from ancient Egypt saw God’s miraculous works but were unwilling to continue to put their trust in Him. That kind of “faith” is far different from the faith that God seeks.

You see, a genuine, God-honoring faith is demonstrated by our willingness to trust God, even when the circumstances appear to be unfavorable. This is important to remember, especially when we face obstacles that seem too big to handle. When that time comes, how will we choose to respond?

The author of Hebrews has labored to remind us that the Israelites of the Old Testament period were unwilling to trust God even though they saw His extraordinary works on their behalf. Thus, they provide us with an object lesson that demonstrates the wrong way to respond to the challenges we face in life. The citizens of ancient Israel who failed to place their trust in God never received the good things He planned for them because they preferred to live in fear rather than trust Him to help them to overcome the obstacles they faced.

On the other hand, a person with a God-honoring faith handles such problems differently. For instance, a faithful person is honest about the areas where he or she is fearful or may be falling short. Next, a faithful person seeks God’s help in continuing to trust Him to accomplish the things He wants to do in their lives. Finally, a faithful person asks God to supply the strength necessary to continue living the kind of life that is pleasing to Him.

So, the actions of these ancient Israelites demonstrated that their “faith in God” was not what it seemed. Therefore, we should take care to avoid their example and prayerfully ensure that we do not develop “…a wicked, unbelieving heart that turns away from the living God” (GW).

XIX

“Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God” (Hebrews 3:12 KJV).

A brief look at Hebrews 3:12 should help dispel the objections of those who feel as if the Bible holds little or no relevance for modern-day audiences. Here in Hebrews 3:12 we learn that the experience of ancient Israel is applicable to anyone who reads this passage.

You see, no one is immune to the temptation to earn his or her way to heaven, compromise Biblical principles, or drift away with a world that is largely comprised of those who have little or no interest in the things of God. Much like the Israelites of the Exodus era, it is important to guard against the ever-present tendency to exchange genuine faith for an external religious duty or tradition.

The following Biblical scholar illustrates that danger in the following manner…

“The word ‘departing’ deserves special attention. It is aphistemi which is made up of apo ‘off,’ and histemi ‘to stand,’ the compound word meaning ‘to stand off from.’ This was exactly the position of these Hebrews. They were standing aloof from the living God.

The idea is not that of departing, but of standing off from. Our word ‘apostasy’ is derived from a form of this Greek word. Apostasy is defined as the act of someone who has previously subscribed to a certain belief, and who now renounces his former professed belief in favor of some other which is diametrically opposed to what he believed before. In other words, his new belief is not merely a new system of faith, but one which at every point negates his former belief.” ₍₁₎

Another writer adds, “A later generation of Israelites was warned by the psalmist not to follow the bad example of their ancestors’ refusal to listen to God, lest disaster should overtake them in turn; and now a still later generation has the same warning impressed upon it by the writer to the Hebrews.” ₍₂₎ Modern-day readers of this passage are warned to avoid a similar fate as well.

The late philosopher George Santayana was famously quoted as saying, “Those who cannot remember the past are condemned to repeat it.” ₍₃₎In light of this, Hebrews 3:12 encourages us to remember this past example for, “People do not set out to renounce the fundamentals of the faith. Rather, they compromise in small areas, and eventually drift into unbelief.” ₍₄₎

(3) George Santayana, Reason in Common Sense: The Life of Reason. 1905 pg. 284

(4) Sproul, R. C. (1994). Before the face of God: Book 4: A daily guide for living from Ephesians, Hebrews, and James (electronic ed.). Grand Rapids: Baker Book House; Ligonier Ministries. [Page 106]

“but exhort one another daily, while it is called ‘TODAY,’ lest any of you be hardened through the deceitfulness of sin” (Hebrews 3:13).

It may be tempting to view the great men and women of the Bible as spiritual celebrities who hurdled every obstacle they encountered with a minimum of pain, effort, or discomfort. But a closer look at some of those Biblical “all-stars” tells a far different story.

For instance, John the Baptist seemingly expressed his doubts concerning Jesus when he sent his disciples to ask, “Are you really the Messiah? Or shall we keep on looking for him?” (Luke 7:19 TLB). We also have Moses as an example. When God called Moses to lead the people of Israel out of Egypt, the Scriptures tell us that he responded by saying, “Lord, please send someone else to do it” (Exodus 4:13 CEV).

The New Testament book of James also informs us that the great prophet Elijah was “…a person just like us” (James 5:17 CEB). The wording of that passage indicates that Elijah had the same faults and weaknesses as anyone else. This is a significant admission given Elijah’s prominence as man of God and Biblical prophet.

Nevertheless, there is one important difference between these individuals and those who stubbornly tested God as mentioned earlier in Hebrews 3:8. Unlike the vast majority of ancient Israelites who departed from the land of Egypt, Moses, Elijah, and John the Baptist were faithful men who did not reject God in unbelief. We’ll find other such examples of God-honoring faith when we reach Hebrews chapter eleven.

This helps explain why this portion of Scripture reminds us to “…encourage one another daily, as long as it is called Today, so that none of you may be hardened by sin’s deceitfulness” (NIV). Today is the right time to do great things for God, for we cannot change anything that happened yesterday and there is no guarantee of tomorrow.

As Jesus reminds us in John 9:4-5…

“All of us must quickly carry out the tasks assigned us by the one who sent me, for there is little time left before the night falls and all work comes to an end” (TLB).

So today is the day to do the things that God calls us to do. That might include reading the Scriptures, praying, and using our God-given talents, skills, abilities, and opportunities to minister to others. In this way, we can “Help each other to stand firm in the faith every day, while it is still called ‘today’, and beware that none of you becomes deaf and blind to God through the delusive glamour of sin” (Phillips).

XXI

“But exhort one another every day, as long as it is called ‘today,’ that none of you may be hardened by the deceitfulness of sin. For we have come to share in Christ, if indeed we hold our original confidence firm to the end” (Hebrews 3:13-14).

“To-morrow is the day when idle men work, and fools repent. To-morrow is Satan’s to-day; he cares not what good resolutions you form, if only you fix them for to-morrow.” ₍₁₎

In addition to the need to act upon the truth of God’s Word today, the New Testament epistle of 1 John brings an important perspective to this passage from Hebrews chapter three. Consider the following translation of 1 John 2:19 and its reference to some who self-identified as Christians…

“They went out from us [seeming at first to be Christians], but they were not really of us [because they were not truly born again and spiritually transformed]; for if they had been of us, they would have remained with us; but they went out [teaching false doctrine], so that it would be clearly shown that none of them are of us” (AMP).

So those who were unwilling to abide in Christ revealed the existence of a hidden lack of faith. To paraphrase 1 John 2:19, a person who fails to persevere in faith offers evidence that brings his or her original profession of faith into question. Thus, we can say that perseverance is a characteristic quality of genuine faith. Jesus’ message from the Gospel of Matthew offers another important reminder…

“Not everyone who calls out to me, ‘Lord! Lord!’ will enter the Kingdom of Heaven. Only those who actually do the will of my Father in heaven will enter” (Matthew 7:21 NLT).

Therefore, we can say along with the words of the following commentary, “True faith always has the quality of permanence. We don’t hold fast in order to retain our salvation, but as proof that we have been genuinely saved. Faith is the root of salvation; endurance is the fruit.” ₍₂₎

Nevertheless, we should also consider a far more sobering aspect of these verses…

“We as believers need to beware of the deceitfulness of sin. We can actually come to the place where we feel our lives are satisfactory to God although we are leading a wilderness life… I know men in the ministry who have been totally dishonest; they have been found to be liars, yet they can get down on their knees and pray the most pious prayers I’ve ever heard. And their conscience does not condemn them. Of course it doesn’t condemn them, because it has become hardened; they are permitting sin in their lives.” ₍₃₎

(1) Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. “Commentary on Hebrews 3”. “Commentary Critical and Explanatory on the Whole Bible”. https://www.studylight.org/commentaries/eng/jfb/hebrews-3.html. 1871-8.

(2) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad Thomas Nelson Publishers p.2166

XXII

“As it is said, “Today, if you hear his voice, do not harden your hearts as in the rebellion” (Hebrews 3:15 ESV).

The passage quoted above contains a small word with big implications: “if.” In the original language of this passage, “if” references a future event that may (but is not certain) to occur. ₍₁₎ One commentator expands on this concept by identifying a tendency that may prevent us from “hearing His voice”…

“Where the right path lies clear before the eyes, a disinclination to follow it can be reinforced in the mind by many beguiling lines of rationalization; but to surrender to them results in a hardening of the heart, a reduced sensitivity of conscience, which makes it more difficult to recognize the right path on a subsequent occasion.” ₍₂₎

This brings us to the role of the conscience in our decision-making process. You see, the word “conscience” can be defined as “…that moral inner sense of what is appropriate or inappropriate…” ₍₃₎ Much like an umpire, judge, or referee, the conscience arbitrates between right and wrong. The real question involves the “rule book” that our consciences use to make decisions.

You see, it is possible for two people to act in good conscience while still pursuing different courses of action. From a Christian perspective, it is important to recognize that Jesus identified the Scriptures as the Word of God (John 10:34-35) and the command of God (Matthew 15:3-4). Jesus also taught that the Bible is truth (John 17:17). Thus, we can say that the Word of God should lead and inform our consciences based upon the authority of Christ.

The problem comes when we violate our consciences by knowingly doing wrong. Much like the calluses that develop on the hands of a hard-working laborer, our consciences may become similarly hardened whenever we repeatedly ignore them. Once our consciences have been disengaged in this fashion, there is little to stop us from hurtling into increasingly unhealthy and/or self-destructive behaviors.

One of the more common methods of bypassing our consciences involves the process of rationalization mentioned earlier. “Rationalization” can be defined as “a way of describing, interpreting, or explaining something (such as bad behavior) that makes it seem proper, more attractive, etc.” ₍₄₎ This may occur whenever we seek to exempt ourselves from a Biblically inappropriate behavior or claim a personal exception for ourselves.

Despite the relief from a guilty conscience that such rationalizations may seem to offer, Hebrews 3:15 reminds us that the end result remains the same: a hardened mindset that rebels against the voice of God.

(1) Strong’s G1437 ean https://www.blueletterbible.org/lexicon/g1437/kjv/tr/0-1/

(4) “Rationalization.” Merriam-Webster.com Dictionary, Merriam-Webster, https://www.merriam-webster.com/dictionary/rationalization. Accessed 1 Mar. 2021.

XXIII

“As it is said: Today, if you hear His voice, do not harden your hearts as in the rebellion” (Hebrews 3:15 HCSB).

Those who read this passage and its reference to “hearing His voice” may wonder why God does not choose to communicate with us in a more obvious fashion. In response, we might say that God has already tried that approach with humanity with ineffective results.

For instance, Adam and Eve enjoyed God’s direct presence in a perfect environment. Yet they still rebelled against Him. We can also look to the period of Israel’s history that the author of Hebrews referenced earlier this chapter- the wilderness journey that took place after the Israelites departed from Egypt.

The Scriptures tell us that God led the people of Israel during that era in the following manner: “…the LORD went before them by day in a pillar of cloud to lead the way, and by night in a pillar of fire to give them light… He did not take away the pillar of cloud by day or the pillar of fire by night from before the people” (Exodus 13:21-22).

Those pillars served as an unmistakable confirmation of God’s existence for the people of Old Testament Israel. Yet, how effective were these visible methods of communication? Well, Exodus chapter 32 provides us with the answer in the form of God’s command to Moses…

“Go down, because your people, whom you brought up out of Egypt, have become corrupt. They have been quick to turn away from what I commanded them and have made themselves an idol cast in the shape of a calf. They have bowed down to it and sacrificed to it and have said, ‘These are your gods, O Israel, who brought you up out of Egypt’” (Exodus 32:7-8).

So even though the people of Israel possessed these definitive evidences for God’s existence, they deliberately rejected them in their pursuit of idolatry. It also explains why 1 Corinthians 10:5 tells us, “God was not pleased with most of them.” Unfortunately, this same type of rejection also occurs today (albeit in a more indirect manner)…

“…since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made, so that people are without excuse” (Romans 1:20 NIV).

Taken together, these unfortunate realities may help explain why God has chosen to communicate with us primarily through His Word today.

XXIV

“Now with whom was He angry forty years? Was it not with those who sinned, whose corpses fell in the wilderness? And to whom did He swear that they would not enter His rest, but to those who did not obey?” (Hebrews 3:17-18).

The closing verses of Hebrews chapter three feature several questions and answers that are admittedly difficult to confront. Nevertheless, we would do well to pay close attention to these verses if we wish to escape the fate described within them.

You see, this portion of Scripture presents us with several national characteristics that defined the people of Israel following their departure from ancient Egypt. For instance, verses sixteen and seventeen focus on the qualities of sin and rebellion. The final two verses identify disobedience (Hebrews 3:18) and unbelief (Hebrews 3:19) as distinguishing features that reflected the attitudes of the people of that era. With this in mind, the following commentator provides us with an important reminder…

“Here is a solemn warning against trusting in a majority or what is popular. The author pointedly reminds his readers that the wilderness failure of Israel was on a national scale, supported by the overwhelming majority, and popularly led and advocated by the great princes of Israel” (Num. 13:3-16).” ₍₁₎

Another source adds, “Is the majority always right? In this chapter of Israel’s history, only two were right and over half a million were wrong!” ₍₂₎

Finally, one Pastoral author directs us to some challenging (but inescapable) conclusions based on Israel’s example from this period in their history…

“The test came when for the first time they were asked to come to grips with the thing that could destroy their life in the land, the giants, and their failure to do so revealed the bitter truth that they never had any faith. They had never really believed God. They were only acting as they did to escape the damage, death, and danger of Egypt. But they had no intention of coming into conflict with the giants in the land…

Yet, when it comes to the test, when God asks us to lay hold of the giants in our life which are destroying us, those giants of anxiety, fear, bitterness, jealousy, envy, and impatience and all the other things that keep us in turmoil and fret and make us to be a constant trouble to our neighbors and friends — when we are asked to lay hold of these by the principle of faith, and we refuse to do so, the writer says we are in danger of remaining in the wilderness and never [entering] the promised rest.”₍₃₎

(2) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad Thomas Nelson Publishers p.2166

(3) Excerpted with permission from Living out of Rest © 1965 by Ray Stedman Ministries. All rights reserved. Visit www.RayStedman.org for the complete library of Ray Stedman material. Please direct any questions to webmaster@RayStedman.org https://www.raystedman.org/new-testament/hebrews/living-out-of-rest

XXV

“And who made God angry for forty years? Wasn’t it the people who sinned, whose corpses lay in the wilderness? And to whom was God speaking when He took an oath that they would never enter His rest? Wasn’t it the people who disobeyed Him?” (Hebrews 3:17-18 NLT).

There is an old adage that warns us, “Be careful what you ask for – you might get it.” The Old Testament book of Numbers illustrates the truth behind that ancient maxim in describing the experience of the Israelites who departed from the land of Egypt.

In Numbers 14:2, we are told, “…all the children of Israel complained against Moses and Aaron, and the whole congregation said to them, ‘If only we had died in the land of Egypt! Or if only we had died in this wilderness!’” God later accommodated their stated desire with the following response: “You will die and your corpses will be scattered across this wilderness. Because you have complained against me, none of you over twenty years of age will enter that land” (Numbers 14:29 CSB).

In the culture of that period, the manner of one’s death was almost as important as the manner of one’s life. Thus, an honorable burial was viewed as a fitting conclusion to a respectable life. Unfortunately, the opposite was true as well. The Biblical book of Ecclesiastes expressed these cultural sentiments by observing, “A man may have a hundred children and live many years; yet no matter how long he lives, if he cannot enjoy his prosperity and does not receive proper burial, I say that a stillborn child is better off than he” (Ecclesiastes 6:3 NIV).

One source adds, “In the ancient Near East the treatment of a corpse was very significant. If people, even enemies, honored a person, they treated his corpse with care and gave it an honorable burial, but if they did not respect him, they treated his dead body with contempt.” ₍₁₎ Unfortunately, Hebrews 3:17-18 tells us that the overwhelming majority of those who left Egypt never received a decent and honorable funeral when they passed from this life. Thus, they suffered the final indignity that can be imposed upon a person: “…their dead bodies were scattered over the desert” (1 Corinthians 10:5 GNB).

While it is troubling to contemplate God’s attitude towards those He whom allowed to perish in this manner, this distasteful episode in Israel’s history should prompt us to avoid following their faithless example.

(1) Dr. Thomas L. Constable, Notes on 1 Samuel 2021 Edition “The aftermath of the battle 31:7-13” https://www.planobiblechapel.org/tcon/notes/html/ot/1samuel/1samuel.htm

XXVI

“And to whom did he swear that they would not enter his rest, but to those who were disobedient? So we see that they were unable to enter because of unbelief” (Hebrews 3:18-19 ESV).

Israel’s refusal to enter the land of God’s promise following their departure from Egypt has been well-documented over the course of Hebrews chapter three. However, their reluctance to follow God’s direction should prompt us to ask an important question: “why?”

We can find one potential answer in the word “disobedient” as found in the passage quoted above. While this word is commonly used to describe those who are insubordinate, it also carries several other shades of meaning in the original language of this passage. Those definitions include…

To refuse belief. ₍₁₎
Not to allow one’s self to be persuaded. ₍₂₎
To refuse to be persuaded. ₍₃₎

Taken together, these definitions tell us that Israel’s rejection was volitional. In other words, they refused to believe God or follow His guidance because they didn’t want to believe or follow Him. Unfortunately, this characteristic was not unique to Old Testament Israel, for there were others who responded to Jesus in much the same way.

For instance, Jesus once resurrected a dead man named Lazarus as recorded for us in John chapter twelve. Lazarus had been entombed for several days when Jesus arrived at his burial place and he was unmistakably dead. When Jesus restored him to life, many responded by placing their faith in Him as a result. However, there were others who responded differently: “…the leading priests decided to kill Lazarus, too, for it was because of him that many of the people had deserted them and believed in Jesus” (John 12:10-11 NLT).

So much like the overwhelming majority of Israelites who left the nation of Egypt, this second group refused to be persuaded by the evidence of God’s work in their midst. Instead, they sought to hide the evidence of Lazarus’ resurrection by ending his life again.

In a similar manner, those who do not wish to acknowledge God can always find a means to justify their refusal to be persuaded. Thus, as one Biblical scholar concludes…

“…the New Testament maintains that unbelief is generated not so much by intellectual causes as by moral and psychological ones. The problem is not that there is insufficient evidence to convince rational beings that there is a God, but that rational beings have a natural hostility to the being of God… Man’s desire is not that the omnipotent, personal Judeo-Christian God exist, but that He not exist. The New Testament sees not only atheism but human-fabricated religion as being grounded in such antipathy toward the true God.” ₍₄₎

(1) G544 apeitheo Mounce Concise Greek-English Dictionary of the New Testament https://www.billmounce.com/greek-dictionary/apeitheo

(2) G544 apeitheo Thayer’s Greek Lexicon https://www.blueletterbible.org/lexicon/g544/kjv/tr/0-1/

(4) R.C. (Robert Charles) Sproul, If There’s a God, Why Are There Atheists?: Why Atheists Believe in Unbelief, Revised edition of the book The psychology of Atheism. (Wheaton, IL: Tyndale House Publishers, 1978).

XXVII

“So we see that they were not able to enter, because of their unbelief” (Hebrews 3:19 NIV).

While this verse brings us to the end of our look at Hebrews chapter three, our author will follow with some important conclusions from this passage in the following chapter. Nevertheless, we should not leave this portion of Scripture without a few last observations.

For instance, we should recognize that the Israelites who departed from ancient Egypt faced some genuine challenges as they approached the Promised Land. That land was a place that was “…flowing with milk and honey” according to Exodus 3:8. It also encompassed a region that Moses described as “…a good land, a land of brooks of water, of fountains and springs, that flow out of valleys and hills; a land of wheat and barley, of vines and fig trees and pomegranates, a land of olive oil and honey; a land in which you will eat bread without scarcity, in which you will lack nothing…” (Deuteronomy 8:7-9).

Unfortunately, that rich and productive land was already inhabited- and the people who lived there were neither welcoming nor hospitable. For example, one people group living within that area were the Canaanites, a nation devoted to worship of pagan gods like Baal and Ashtereth. Then there were the Amorites, a barbaric, warlike race that resided in the hill country of the land. Finally, there were the Amalekites, a group that would later engage in a number of military actions against the nation of Israel.

Some of the advance scouts who explored the land described those inhabitants in the following manner: “…the people who live there are powerful, and their cities are very large and well fortified. Even worse, we saw the descendants of the giants there …We felt as small as grasshoppers, and that is how we must have looked to them” (Numbers 13:28, 33 GNT). That negative report was enough to motivate the majority of those who had left Egypt to seek to return to their former positions of servitude.

Yet even though the work of taking the land was certain to be laborious (and potentially dangerous), what was the alternative? Well, the alternative involved missing out on God’s best for their lives. It also involved decades of futility, as those who rejected God’s direction squandered their lives in a barren desert wilderness. When viewed from this perspective, we can thus conclude that the cost of following God’s direction is far less than the cost associated with our refusal to believe and act upon His Word.

Hebrews Chapter Two

Hebrews chapter two opens with a cautionary message that is directed toward anyone who might neglect God’s Word and their relationship with Christ…

“Therefore we must give the more earnest heed to the things we have heard, lest we drift away” (Hebrews 2:1).

The word “therefore” (or “for this reason” [CSB]) alerts us to the need to pay close attention whenever we see it within the Scriptures. You see, this word signals a transition from an earlier teaching or idea to an associated action or behavior. Therefore, this word should prompt us to listen carefully whenever it appears within the Biblical record.

The connecting link between these chapters is the doctrinal teaching concerning Jesus and His supremacy over angelic beings in chapter one and the practical need to avoid drifting away from the salvation He offers in chapter two. For instance, Hebrews chapter one provides us with several important truths regarding Jesus and these members of the angelic realm…

Jesus is greater than any angel due to His relationship with the Father (1:5)
The angels are commanded to worship Him (1:6)
Jesus, the Son, is God (1:8-9).
Christ is eternal (1:10-12).
The Son holds a place of honor that is greater than that of any angel (1:13).
Angelic beings differ from the Son in essence and responsibility (1:14).

Thus, Hebrews 2:1 draws our attention to these Biblical truths and the influence they should exert upon our opinions and beliefs regarding Christ.

This passage also echoes an important message contained within the Biblical book of James…

“Do what God’s word says. Don’t merely listen to it, or you will fool yourselves. If someone listens to God’s word but doesn’t do what it says, he is like a person who looks at his face in a mirror, studies his features, goes away, and immediately forgets what he looks like. However, the person who continues to study God’s perfect laws that make people free and who remains committed to them will be blessed. People like that don’t merely listen and forget; they actually do what God’s laws say” (James 1:22-25 GW).

The author of Hebrews will go on to issue other, similar warnings periodically throughout the rest of this epistle. For now, we can say that Hebrews 2:1 serves to remind us that we are responsible to live in accord with our knowledge of God’s Word. We’ll examine some potential consequences that may result from a failure to put that knowledge into practice over the next few studies.

“Therefore we must pay much closer attention to what we have heard, lest we drift away from it” (Hebrews 2:1 ESV).

We should note that the author of Hebrews includes himself in this admonition to heed God’s Word. Thus, we can say that the directive of Hebrews 2:1 was not just a message for others to follow. Instead, it was something that everyone (including the author) needed to apply.

For instance, the teachings of Hebrews chapter one are more than just a collection of interesting facts about Jesus and His deity. They are doctrinal truths that require us to “…diligently pay attention to the things which we have heard” (RGT). This adage is reminiscent of Jesus’ message to His disciples in the New Testament Gospel of Mark…

“Then (Jesus) said to them, ‘Take heed what you hear. With the same measure you use, it will be measured to you; and to you who hear, more will be given. For whoever has, to him more will be given; but whoever does not have, even what he has will be taken away from him’” (Mark 4:24-25).

Remember that Jesus encouraged His listeners to “Listen carefully…” (CEV), “Think carefully…” (ERV), or “Pay attention to what you hear” (ESV) in the passage quoted above. This placed an emphasis upon the need to consider and internalize the meaning and application of His teachings. As a further incentive, Jesus went on to say, “The closer you listen, the more understanding you will be given —and you will receive even more” (Mark 4:24 NLT).

On the other hand, a person who neglects God’s Word is in danger of losing whatever spiritual understanding he or she may have gained. This represents a common-sense reminder, for if we aren’t faithful in applying the spiritual knowledge we already have, why would God provide us with anything more? One Biblical scholar expands upon this idea in commenting on Hebrews 2:1…

“The exhortation is to give more earnest heed to the New Testament message, and the warning, against letting that truth slip away. The nature of the sin of Adam was a careless, indifferent attitude towards the commands of God. The particular word which is translated ‘disobedience’ in Rom_5:19 (parakoe) means literally ‘to hear alongside,’ thus, ‘a failing to hear, a hearing amiss.’ But this failure to hear is due to a carelessness in paying attention to what God had to say. Back of that carelessness is the desire to have our own will.” ₍₁₎

III

“Therefore we must pay closer attention to what we have heard, so that we do not drift away” (Hebrews 2:1).

One Biblical commentator discusses the connection between the need to listen carefully to God’s Word and the potential for drifting away from it if we neglect to do so…

“Both phrases [in Hebrews 2:1] have nautical connotations. The first refers to mooring a ship, tying it up at the dock. The second was often used of a ship that had been allowed to drift past the harbor… The closest attention must be paid to these very serious matters of the Christian faith. The readers in their tendency to apathy are in danger of making shipwreck of their lives (cf. 6:19)” ₍₁₎

Another source offers the following application…

“The author’s audience was marked by immaturity and spiritual sluggishness (5:11, 12). The author warned them not to be carried away by the popular opinions that surrounded them. Instead they were to hold fast to Christ’s words because they were the words of God. How easy it is to drift with the currents. Think of how far ‘righteous Lot’ drifted from Abraham when he turned his eyes toward Sodom. All of us are continually exposed to the currents of opinion that seem so reasonable and comfortable as contrasted to the task of fighting the rapids with our eyes focused upon our Captain (Rom. 12:2).” ₍₂₎

Finally, we have a practical application for modern-day readers of this epistle from the following author…

“It is a vivid picture of a ship drifting to destruction because the pilot sleeps. For most of us the threat of life is not so much that we should plunge into disaster, but that we should drift into sin. There are few people who deliberately and in a moment turn their backs on God; there are many who day by day drift farther and farther away from him. There are not many who in one moment of time commit some disastrous sin; there are many who almost imperceptibly involve themselves in some situation and suddenly awake to find that they have ruined life for themselves and broken someone else’s heart. We must be continually on the alert against the peril of the drifting life.” ₍₃₎

A person who rides a motorcycle, navigates a ship, or pilots an aircraft does not need to do anything to drift off course. The same is true in our spiritual lives as well. Those who neglect to anchor their relationship with Christ through prayer, reading the Scriptures, and worshiping regularly with the people of God will undoubtedly begin to drift in their relationship with Him.

(1) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (Heb 2:1). Nashville, TN: Thomas Nelson Publishers.

(2) Radmacher, E. D., Allen, R. B., & House, H. W. (1999). Nelson’s new illustrated Bible commentary (p. 1637). Nashville: T. Nelson Publishers.

(3) Barclay, William. William Barclay’s Daily Study Bible, “Hebrews 2”

“For if the word spoken through angels proved steadfast, and every transgression and disobedience received a just reward, how shall we escape if we neglect so great a salvation, which at the first began to be spoken by the Lord, and was confirmed to us by those who heard Him” (Hebrews 2:2-3).

There are several portions of Scripture that associate the presence of angelic beings in the administration of the Old Testament Law. Deuteronomy 33:2 offers one such example…

“…The Lord came from Sinai and revealed himself to Israel from Seir. He appeared in splendor from Mount Paran, and came forth with ten thousand holy ones. With his right hand he gave a fiery law to them” (NET).

The New Testament book of Galatians also addresses this subject…

We can find similar references in Acts 7:37-38 and Acts 7:52-53 as well. The idea is that those who received the Law were still held accountable even though it was delivered through these angelic intermediaries. The Biblical book of Romans describes that accountability in Romans 3:19-20…

“Now we know that everything in the Law applies to those who live under the Law, in order to stop all human excuses and bring the whole world under God’s judgment. For no one is put right in God’s sight by doing what the Law requires; what the Law does is to make us know that we have sinned” (GNT).

So those who engaged in the practices that were prohibited by the Law or failed to live up to its standards, “…received an appropriate penalty” (AMP) according to Hebrews 2:2. We can turn to the following comments from one Pastoral author to help us understand and apply these Old Testament realities in a New Testament context…

“The Mosaic Law was steadfast and strict (every transgression and disobedience received a just reward); it demanded to be taken seriously. If we must take the word which came by angels seriously, how much more seriously must we take the word which came by the Son of God – who has been proven to be greater than the angels? A greater word, brought by a greater Person, having greater promises, will bring a greater condemnation if neglected.” ₍₁₎

(1) Guzik, Dave, Hebrews 2 – Jesus, Our Elder Brother https://enduringword.com/bible-commentary/hebrews-2/

“For if the message spoken through angels was legally binding and every transgression and disobedience received a just punishment, how will we escape if we neglect such a great salvation? It was first spoken by the Lord and was confirmed to us by those who heard Him” (Hebrews 2:2-3).

One source helps us identify the difference between a transgression and an act of disobedience as referenced in the passage quoted above…

“The former means to step across the line, in an overt sin of commission. The latter carries the idea of shutting one’s ears to God’s commands, thereby committing a sin of omission. Both are willful, serious, and require just judgment.” ₍₁₎

Since most of us are undoubtedly familiar with the term “disobedience,” we’ll take some time to further unpack the meaning behind the word “transgression” as mentioned here in Hebrews 2:2.

Although the word “transgression” is fairly uncommon in our modern-day world, it represents an important Biblical concept to know and understand. You see, this word refers to a deliberate or intentional act of wrongdoing. In other words, a transgression occurs whenever someone consciously, knowingly, or willfully commits an offense.

To put it another way, this word describes someone who deliberately and purposely acts in violation of an ordinance or law. One commentary offers a further definition of this word in the context of this passage…

“Transgressions (Gr parabasis) mean a step beyond a fixed limit into forbidden territory. It is a willful act of violating an explicit law, overstepping what is right into the realm of what is wrong. The law was added much later to make men conscious of the existence and the extent of sin (Rom 3:19; 5:20). The law was added to reveal sin, not remove it. To show men the need of righteousness, not to be a means of securing righteousness.” ₍₂₎

With these things in mind, we can say that the Old Testament Law is a benchmark that serves to identify moral and immoral behavior. That would include sins of omission (or those instances where we have failed to do what is right) as well as transgressions (those instances where we have knowingly, intentionally, or deliberately done something wrong).

Thus, the Law serves an important purpose- it exposes us to the inappropriate attitudes that exist within our lives. It also directs us to our need for a Savior who can help us overcome our inappropriate thoughts, attitudes, motivations, and behaviors to become people who honor God in those areas.

(1) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (Heb 2:2). Nashville, TN: Thomas Nelson Publishers.

(2) Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2387). Nashville: Thomas Nelson.

“How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him;” (Hebrews 2:3 KJV).

The Biblical book of Hebrews features several cautionary messages that appear at various points within this epistle. These warnings draw our attention to the consequences that are sure to follow certain negative behaviors. Hebrews 2:3 represents another example in that series.

This portion of Scripture describes an underlying attitude of negligence towards the message of salvation that “…came first through the words of the Lord himself” (Phillips). A person who engages in this type of spiritual neglect will undoubtedly face serious consequences. The author of Hebrews highlights those repercussions in a rhetorical fashion by asking, “How shall we escape…” The answer is unspoken, but unmistakable: “we can’t.”

There are several ways in which we might neglect the great salvation referenced here. For instance, we might take a self-oriented approach to eternal life that says, “I will earn my way into God’s favor through my works.” On the other hand, a Biblically-oriented view of salvation is one that says, “I am made acceptable to God through faith in Christ alone.“ These approaches are mutually exclusive, for those who accept Christ must abandon their attempt to get right with God by their own efforts.

Another example involves a decision to ignore, reject, or disregard a relationship with Christ in favor of other pursuits. We can illustrate this idea with a quote from the Biblical book of Proverbs: “There is a path before each person that seems right, but it ends in death” (Proverbs 16:25 NLT). As Jesus also told us in John 3:36, “He who believes in the Son has eternal life; but he who does not obey the Son shall not see life, but the wrath of God abides on him.”

Finally, a person who knows what is right but habitually fails to act upon that knowledge may fit this category as well. Since we are accountable to act upon what we know, we would do well to consider the words of James 4:17: “Remember, it is sin to know what you ought to do and then not do it” (NLT). Galatians 6:7 offers a similar reminder…

“Do not be deceived, God is not mocked [He will not allow Himself to be ridiculed, nor treated with contempt nor allow His precepts to be scornfully set aside]; for whatever a man sows, this and this only is what he will reap” (AMP).

VII

“God also bearing witness both with signs and wonders, with various miracles, and gifts of the Holy Spirit, according to His own will?” (Hebrews 2:4).

It is one thing to offer a spiritual message that claims to offer salvation for those who choose to accept it. However, it is something very different to authenticate that message with a miraculous work. This form of corroborating evidence undergirds this passage from Hebrews 2:3: God validated the gospel message of salvation in Christ through the miraculous works of His Apostles.

In view of the fact that “signs, wonders, and miracles” represent a prominent feature of some religious ministries today, it is helpful to identify and define these important terms. A good working knowledge of these definitions can help us separate those who are involved in a genuine work of God from others who may only be seeking to defraud the spiritually uninformed (or misinformed).

We can begin by examining the word “sign” here in Hebrews 2:4. The word “sign” refers to “…an unusual occurrence, transcending the common course of nature.” ₍₁₎ In a general sense, a Biblical sign serves to designate (or validate) an authentic move of God. Much like a signpost that points the way to a particular destination, a genuine spiritual sign should always direct others to the Christ of the Bible. Therefore, we should be skeptical of any “sign” that points to someone or something else.

The following author provides us with some important information in this regard…

“A sign (semeion in Greek) communicates information. None of the miracles Jesus or the apostles did was merely to impress the crowd or even to improve the quality of life for someone. Each miracle communicated information. Each wonderful work fit into the larger revelation of God’s truth. When Jesus healed people, it signified the removal of the curse. When he turned water into wine, it signified the blessing of his kingdom. When he walked on water, it signified that he had power over the elements of nature.” ₍₂₎

Another source illustrates the legitimate function of a spiritual sign with an example from Jesus’ life: “…the feeding of the five thousand (Joh 6:1-14) formed the basis of the discourse on the Bread of Life which followed (Joh 6:25-59).” ₍₃₎

Finally, a sign will do little good to those who are unwilling to follow it. We should be careful in seeking to oblige God to validate His message through such things, lest we ignore the signs that He has already provided (John 2:18-22).

(1) G4592 semeion https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g4592

(3) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad Thomas Nelson Publishers p.2161

VIII

“while God also bore witness by signs and wonders and various miracles and by gifts of the Holy Spirit distributed according to his will” (Hebrews 2:4 ESV).

The word “wonder” represents the next entry in our survey of signs, wonders, and miracles from Hebrews 2:4. In this context, a “wonder” refers to something that produces a sense of awe, amazement, and/or astonishment. We can find one such example in the experience of Moses, the great Old Testament patriarch…

“Meanwhile, Moses was shepherding the flock of his father-in-law Jethro, the priest of Midian. He led the flock to the far side of the wilderness and came to Horeb, the mountain of God. Then the angel of the Lord appeared to him in a flame of fire within a bush. As Moses looked, he saw that the bush was on fire but was not consumed. So Moses thought, ‘I must go over and look at this remarkable sight. Why isn’t the bush burning up?’” (Exodus 3:1-3 CSB).

So, God attracted Moses’ attention through this wondrous sight as the initial step in His plan to deliver the people of Israel from the oppression of the ancient Egyptians. As one Biblical scholar comments…

“The Greek for ‘wonder’ is teras. ‘Wonder’ is the right translation, since one purpose of a miracle is to attract the attention of people. In a miracle the God who constantly runs the world does something dramatically different. This gets our attention. If miracles are commonplace, as some fringe groups in Christendom claim they are, such occurrences would not be wonders. Consider Israel in the wilderness. They ate manna for forty years. Their shoes and clothes did not wear out. After a while it no longer seemed wonderful and miraculous. Only when something is exceptional do we see it as a wonder.” ₍₁₎

Nevertheless, we should recognize that every purported “wonder” doesn’t necessarily originate with God. Consider this cautionary message to the nation of Israel, a message that also applies today…

“Prophets or interpreters of dreams may promise a miracle or a wonder, in order to lead you to worship and serve gods that you have not worshiped before. Even if what they promise comes true, do not pay any attention to them. The Lord your God is using them to test you, to see if you love the Lord with all your heart” (Deuteronomy 13:1-3 GNT).

Much like the signs mentioned earlier in this verse, a spiritual wonder that points to something or someone other than Jesus is likely to be invalid. Therefore, we would be wise to prayerfully examine such things before we accept their legitimacy.

“while God confirmed their witness with signs and wonders and various miracles and gifts of the Holy Spirit distributed according to his will” (Hebrews 2:4 NET).

We can find a brief but useful definition of a “miracle” in the words of the following commentary: “Miracles were any displays of supernatural power which contravened the laws of nature. The purpose of all these miracles was to attest to the truth of the gospel, especially to the Jewish people, who traditionally asked for some sign before they would believe.” ₍₁₎

A genuine miracle involves a God-ordained suspension of the laws that govern the course of nature. In other words, a miracle represents an act of God that overrides the established patterns that normally exist within our natural world. Scholar and author Norman Geisler summarizes this idea by saying, “In brief, a miracle is a divine intervention into the natural world. It is a supernatural exception to the regular course of the world that would not have occurred otherwise.” ₍₂₎

Dr. Geisler continues with the following observations…

“In the Bible’s pattern, a miracle has several dimensions:

First, miracles have an unusual character. It is an out-of-the-ordinary event in contrast to the regular pattern of events in the natural world. As a ‘wonder’ it attracts attention by its uniqueness. A burning bush that is not consumed, fire from heaven, and a person strolling on water are not normal occurrences. Hence, they draw the interest of observers.
Second, miracles have a theological dimension. A miracle is an act of God that presupposes a God who acts. The view that a God beyond the universe created it, controls it, and can interfere in it is theism.
Third, miracles have a moral dimension. They bring glory to God by manifesting his moral character. Miracles are visible acts that reflect the invisible nature of God. No true miracle, then, is evil, because God is good. Miracles by nature aim to produce and/or promote good.
Fourth, miracles have a doctrinal dimension. Miracles in the Bible are connected directly or indirectly with ‘truth claims’ They are ways to tell a true prophet from a false prophet (Deut. 18:22). They confirm the truth of God through the servant of God (Heb. 2:3–4). Message and miracle go hand-in-hand.
Fifth, miracles have a teleological dimension. Unlike magic, they are never performed to entertain (see Luke 23:8). Miracles have the distinctive purpose to glorify the Creator and to provide evidence for people to believe by accrediting the message of God through the prophet of God.” ₍₃₎

(1) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad Thomas Nelson Publishers p.2161
(2) Norman Geisler Miracles and the Modern Mind: A Defense of Biblical Miracles [pg.14]
(3) Geisler, N. L. (1999). Miracle. Baker encyclopedia of Christian apologetics (p. 451). Grand Rapids, MI: Baker Books.

“At the same time, God also testified by signs and wonders, various miracles, and distributions of gifts from the Holy Spirit according to His will” (Hebrews 2:4 CSB).

In 2 Corinthians 12:12, Paul the Apostle wrote the following message to the church in the ancient city of Corinth: “Truly the signs of an apostle were accomplished among you with all perseverance, in signs and wonders and mighty deeds.” Much like the those who had accompanied Jesus during His earthly ministry, Paul verified his apostolic calling through the miraculous works God performed through him. These miraculous signs pointed the way to Christ, the Savior Paul represented.

Nevertheless, we should recognize that miracles alone do not prove that a reputed miracle-worker is ordained by God. For instance, the magicians of ancient Egypt possessed the ability to duplicate the miraculous signs that God had given Moses- at least for a while (see Exodus 8:16-19). This is important to remember if we should ever encounter a purportedly miraculous event.

Jesus’ teachings are highly instructive in this regard…

“Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of My Father in heaven. Many will say to Me in that day, ‘Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?’ And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness!’” (Matthew 7:21-23).

“…false christs and false prophets will rise and show great signs and wonders to deceive, if possible, even the elect. See, I have told you beforehand” (Matthew 24:24-25).

So, the ability to perform “miracles, signs, and wonders” does not necessarily mean that God endorses a person or a ministry. The following commentary can help us determine the legitimacy of an alleged miracle…

“…true miracles cause one to think more highly of God, tell the truth, and promote moral behavior. Counterfeit signs from Satan do not do this. They tend to glorify the person ostensibly performing the sign, and they are often associated with error and immoral behavior. They also may not be immediate, instantaneous, or permanent.

In short, only God performs true miracles; Satan does counterfeit miracles. This is precisely what the Bible calls them in 2 Thessalonians 2:9 when Paul writes that, ‘The coming of the lawless one will be in accordance with the work of Satan displayed in all kinds of counterfeit miracles, signs and wonders.’ Of course, unless one is discerning, such signs can be deceptive and may be mistaken for miracles (Matt. 24:24).” ₍₁₎

“God also testified to it by signs, wonders and various miracles, and by gifts of the Holy Spirit distributed according to his will” (Hebrews 2:4 NIV).

We can define a “spiritual gift” as a God-given empowerment that helps enable us to fulfill His call upon our lives. While an artist, craftsman, or athlete may possess a great degree of natural ability, a spiritual gift involves a supernatural enablement. The Biblical books of Romans (12:6-8), 1 Corinthians (12:8-10), and Ephesians (4:11-12) offer several different inventories of these spiritual gifts.

These gifts originate with the Holy Spirit, who distributes them according to His will as we’re told in the Scripture quoted above. Thus, we can say that such gifts should glorify the God who provides them. If the exercise of a spiritual gift serves to draw our attention to someone or something else, we would be wise to question the validity of that gift or the manner in which it is employed.

We should also note the following passage from 1 Corinthians 12:7: “The evidence of the Spirit’s presence is given to each person for the common good of everyone” (GW). Unlike some other types of gifts, a true spiritual gift produces a beneficial effect upon others and thus serves to exemplify Jesus’ message from Acts 20:35: “It is more blessed to give than to receive.”

In addition, 1 Corinthians 12:7 indicates that “each person” has received at least one spiritual gift. Therefore, we can rest in knowing that God has blessed every individual Christian with no less than one gift of the Holy Spirit. 1 Corinthians 12:11 reiterates this point with a similar declaration: “But one and the same Spirit works all these things, distributing to each one individually as He wills” (emphasis added).

Finally, there is one further aspect to consider in the context of this discussion. You see, it is important to recognize that every man or woman of God occupies a distinct place in human history. For instance, every Christian possesses a unique set of talents, skills, abilities, personality traits, life experiences, and spiritual gifts that have never been seen before. And once he or she passes from this earthly existence, that unprecedented combination will never be seen again.

This should encourage us to make the best use of our God-given gifts in the time He has allotted to us. It should also give new urgency to Jesus’ important reminder from John 9:4-5…

“All of us must quickly carry out the tasks assigned us by the one who sent me, for there is little time left before the night falls and all work comes to an end” (TLB).

XII

“For He has not put the world to come, of which we speak, in subjection to angels” (Hebrews 2:5).

The Biblical book of 2 Timothy offers the following counsel for students of God’s Word: “Study to show yourself approved by God, a workman who need not be ashamed, rightly dividing the word of truth” (2 Timothy 2:15 MEV). Those who prayerfully follow these instructions gain ready access to the guidance and insight that God makes available to us through His Word. This verse from Hebrews 2:5 offers a case in point.

As mentioned earlier, there are several portions of Scripture that associate the presence of angelic beings with the Old Testament Law. These members of the angelic realm have served as executors of God’s agenda for humanity almost from the beginning and will continue to do so throughout the remaining chapters of human history. However, Hebrews 2:5 informs us that “the world to come” will not be subject to such angelic oversight.

We can link this statement with a related verse from 1 Corinthians 6:3: “Do you not know that we shall judge angels? How much more, things that pertain to this life?” The following commentary explains these passages as they relate to one another: “The verb ‘judge’ sometimes signifies ‘govern or direct,’ and perhaps may be here used to denote that the saints shall, in the new Messianic kingdom, be Christ’s vicegerents and exercise his authority.” ₍₁₎

Another author provides us with a more detailed explanation…

“By creation man is lower than the angels (Heb. 2:7-9). Angels are higher in intelligence, power, and movement, yet angels serve men as ministering spirits (Heb. 1:14) sent forth to serve the saints regardless of their high position and power. As mentioned, men are warned to never worship angels for they are only creatures.

Today believers are experientially lower than the angels, yet positionally higher because of their union in Christ (cf. Eph 1:20-22; with Eph 2:4-6 and Heb 2:9). Christians share Christ’s seat at God’s right hand. One day, however, believers will be both positionally and experientially higher and will judge angels (1 Cor 6:3). This undoubtedly refers to some kind of governmental direction believers will have over angels.” ₍₂₎

If we are armed with the knowledge that God will appoint His people to such important responsibilities in the future, we should be able to arbitrate contemporary issues in a God-honoring manner now. This knowledge should also influence the way we interact with those who fall under our authority today.

(1) Joseph S. Exell, Henry Donald Maurice Spence-Jones, The Pulpit Commentary [Matthew 19:28]

(2) J. Hampton Keathley, III, Angelology: The Doctrine of Angels, retrieved 12 November 2021 from https://bible.org/article/angelology-doctrine-angels

XIII

“But one testified in a certain place, saying: ‘What is man that You are mindful of him, Or the son of man that You take care of him?’” (Hebrews 2:6).

Much like the anonymous nature of the person who authored this verse, Hebrews 2:6 introduces this quotation from Psalm 8 with only the slightest reference to its origin. The restrained tone of this passage thus offers a good example to follow, especially in an age where athletes, politicians, and celebrities often seem to laud themselves with great fanfare.

For instance, consider the potential applications from this verse offered by the following commentators…

“The author of Hebrews is not careful to name the particular Scripture of any Scripture he may quote. All the Old Testament is to him, a divine oracle, the voice of the Holy Spirit, but as far as the human author, the vaguest allusion will suffice…” ₍₁₎

“…note the casual way in which he introduces this quotation: lit., ‘someone testified somewhere’, implying that to the writer of Hebrews the instrument is insignificant; it is really God who has spoken…” ₍₂₎

“This vague expression suggests that the author considered the source of the testimony unimportant; only God—the one who speaks (Heb 1:1–2)—is important.” ₍₃₎

“‘One has testified somewhere’ (NASB) does not mean that the writer has forgotten what part of Scripture he is quoting; this was a way of expressing confidence that the important issue was that God had inspired the words.” ₍₄₎

We will encounter several other such references later within this book (see Hebrews 3:7, 4:3, 5:5, and 6:13-14).

In addition to this model of restraint, this verse offers another important insight. You see, this quote reminds us of humanity’s relative insignificance when viewed against the backdrop of a star-filled evening sky. Even the most accomplished human being is infinitesimally small when viewed on this cosmic scale.

We’ll consider the enormity of God’s creative works at greater length in our next study. In the meantime, we can say that this realization might be highly depressing if it were not for the encouragement found in God’s attitude towards humanity as expressed through the words of the Psalmist…

“Of what importance is the human race, that you should notice them? Of what importance is mankind, that you should pay attention to them? You made them a little less than the heavenly beings. You crowned mankind with honor and majesty. you appoint them to rule over your creation; you have placed everything under their authority” (Psalm 8:4-6 NET).

(3) Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., … Bomar, D. (2012, 2016). Faithlife Study Bible (Heb 2:6). Bellingham, WA: Lexham Press.

(4) Craig S. Keener, The IVP Bible Background Commentary [Hebrews 2:5-18]

XIV

“Instead someone testified somewhere: ‘What is man that you think of him or the son of man that you care for him? You made him lower than the angels for a little while. You crowned him with glory and honor’” (Hebrews 2:6-7).

The verses quoted above tell us, “there is a place where someone has testified…” (NIV). That place is found in Psalm chapter eight. While Hebrews 2:6-7 offers an abbreviated quote that references Psalm 8:4 alone, a more complete excerpt from that chapter reads as follows…

“When I consider your heavens, the work of your fingers, the moon and the stars, which you have set in place, what is man that you are mindful of him, the son of man that you care for him?” (Psalm 8:3-4 NIV).

This draws our attention to the enormity of God’s creative work throughout the universe. To illustrate the size of that expanse, let’s imagine that we could drive across the heavens much like we might drive an automobile across town. If we could do so, our distance would not be measured in miles or kilometers, but in light-years, the distance traveled by light in one year at 186,000 miles per second (300,000 km/s).

If we began our journey at the speed of light with earth as our starting point, it would take approximately seven light-hours to move beyond our solar system. Our interstellar voyage would then continue through the Milky Way galaxy that serves as home to our solar system.

The closest celestial neighbor on our tour would be Alpha Centauri, a triple-star system that is situated a little over four light-years from our sun. These are just a few of the estimated 100 billion stars that inhabit the Milky Way. If we were to visit one of these stars every hour on our journey, it would take over 12 million years to see each one.

If we continued beyond the Milky Way, we would encounter other galaxies, each with its own collection of billions of stars. In fact, astronomers estimate there are over 100 billion major galaxies within range of current telescope technology. If that figure is accurate, it means that the total number of stars in the known universe is 10/26 power, or one hundred million, billion, billion stars.

The breathtaking magnitude of the universe should thus prompt us to exclaim along with the Psalmist, “When I consider your heavens, the work of your fingers, the moon and the stars, which you have set in place, what is man that you are mindful of him, the son of man that you care for him?”

“You have made him a little lower than the angels; You have crowned him with glory and honor, And set him over the works of Your hands” (Hebrews 2:7).

The first chapter of the Biblical book of Hebrews focused largely upon Jesus’ supremacy over angelic beings. Chapter two then opened with a cautionary message: “Therefore we must give the more earnest heed to the things we have heard, lest we drift away” (Hebrews 2:1). Despite these things, the issue of Jesus’ humanity undoubtedly concerned those who found it difficult to understand how a human could be superior to an angelic being. That question was further complicated by the fact that Christ was a man who died, unlike angels who are incapable of death.

In addressing these concerns, the author of Hebrews first draws our attention to an important truth regarding Christ in His humanity: “You have made him a little lower than the angels…” One source explains the significance of this statement in two different contexts…

“A little (Gr brachu ti) has two possible interpretations. It can refer to time (a little while) or degree (a small degree). The Hebrew word (me at) from the Psalm likewise provides both possibilities. But this is not to our detriment since the context already incorporates both concepts. Obviously, man possesses a lower status than the angels; and obviously, it is temporary. Since the time of this lower status exists until the kingdom, it seems better to understand the word as connoting degree—a small degree lower than the angels.” ₍₁₎

So, Jesus held a glorified position that far exceeded these members of the angelic realm prior to His incarnation. Then, in becoming a man, He temporarily assumed an inferior position. Our author will explain the divine rationale behind that act later in verse nine and will continue that discussion through the rest of this chapter.

Following His ascension, Jesus then resumed His rightful place of authority above these members of the angelic world. That brings us to an important (and oft-quoted) portion of Scripture that should guide our view of this passage and the verses that follow in Hebrews chapter two…

“…being in very nature God, [Christ] did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself by becoming obedient to death- even death on a cross!” (Philippians 2:6-9 NIV).

(1) Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2538). Nashville: Thomas Nelson.

XVI

“‘You have put all things in subjection under his feet.’ For in that He put all in subjection under him, He left nothing that is not put under him. But now we do not yet see all things put under him” (Hebrews 2:8).

The March 18, 1923, edition of The New York Times contained a report on an interview with English mountaineer George Mallory. While Mallory may not be well-known among many today, he is often recognized for his remarkable answer to a seemingly unremarkable question. When asked why he wanted to climb Mount Everest, Mallory famously replied, “Because it’s there.”

Mallory’s now-familiar statement is a faint echo of the commission that human beings received from their Creator as seen here in Hebrews 2:8: “You have put all things in subjection under his feet.” Consider this passage from Hebrews as it relates to the following portion of Scripture from the Biblical book of Genesis…

“Then God said, ‘Let Us make man in Our image, according to Our likeness; let them have dominion over the fish of the sea, over the birds of the air, and over the cattle, over all the earth and over every creeping thing that creeps on the earth.’ So God created man in His own image; in the image of God He created him; male and female He created them.

Then God blessed them, and God said to them, ‘Be fruitful and multiply; fill the earth and subdue it; have dominion over the fish of the sea, over the birds of the air, and over every living thing that moves on the earth’” (Genesis 1:26-28).

Knowingly or unknowingly, human beings have long sought to fulfill this call to dominion over nature through land, sea, and space exploration. That purpose will find its ultimate fulfillment following Jesus’ second advent…

“Everything will be put under man’s authority in that coming day -the angelic hosts, the world of animals, birds, and fishes, the planetary system-in fact, every part of the created universe will be put under his control. This was God’s original intention for man.” ₍₁₎

Some, like the late cosmologist Stephen Hawking, hold the belief that human beings are “…just a slightly advanced breed of monkeys on a small planet orbiting a very average star. But we can understand the universe, and that makes us very special.” ₍₂₎But what actually makes humanity special is not our ability to understand; it is the fact that God has created us in His image and has graciously called us to assume a leadership position over His creation.

(1) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad Thomas Nelson Publishers p.2162

(2) Stephen Hawking interview with Der Spiegel. “Wir alle wollen wissen, woher wir kommen” [“We all want to know where we come from”] 16.10.1988. Retrieved 24 December 2021 from https://www.spiegel.de/politik/wir-alle-wollen-wissen-woher-wir-kommen-a-907a4c36-0002-0001-0000-000013542088?context=issue

XVII

“But we see Jesus, who was made a little lower than the angels, for the suffering of death crowned with glory and honor, that He, by the grace of God, might taste death for everyone” (Hebrews 2:9]

Among the many honorable aspects of Jesus’ life and ministry is the fact that he willingly gave His life in accepting the death penalty for humanity’s sin. However, it is important that we do not misinterpret the meaning of the phrase “taste death” as it appears within this passage…

“Here the Greek verb does not mean ‘sample a small amount’ (as a typical English reader might infer from the word ‘taste’), but ‘experience something cognitively or emotionally; come to know something…’” ₍₁₎

Since Jesus”…was fully obedient to God, even when that caused his death—death on a cross” (Philippians 2:5-8 NCV), we can also say that Jesus was someone who led by example. For instance, Jesus once said to His disciples, “…the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many” (Mark 10:45 NIV).

Jesus also made another important statement that relates to our passage from Hebrews 2:9…

“…among you, those who are the greatest should take the lowest rank, and the leader should be like a servant. Normally the master sits at the table and is served by his servants. But not here! For I am your servant” (Luke 22:26-27 NLT).

The fact that Jesus “…was made a little lower than the angels” and voluntarily laid aside His divine rights and prerogatives did not make Him “less” God. You see, Jesus did not exchange the nature of God for the nature of humanity. Instead, He added it. The New Testament book of 1 Peter structures this idea in terms of Jesus’ righteousness: “…Christ also suffered once for our sins, the righteous on behalf of the unrighteous, that he might lead you to God” (1 Peter 3:18 Mounce).

In doing so, Jesus “…regained what Adam lost, the original calling for human beings to rule over God’s creation (Phil. 2:6–11; Rev. 5:1–14).” ₍₂₎ So even though “…we do not yet see everything in subjection to him” (Hebrews 2:8 ESV), this is important to remember whenever we are tempted to view life through the lens of the problems, difficulties, and challenges we encounter each day. As the author of Hebrews will later remind us…

“Let us fix our eyes on Jesus, the author and perfecter of our faith” (Hebrews 12:2 NIV).

(1) NET Bible notes on Hebrews 2:9 https://www.biblegateway.com/passage/?search=Hebrews+2%3A9&version=NET

(2) Radmacher, E. D., Allen, R. B., & House, H. W. (1999). Nelson’s new illustrated Bible commentary (p. 1638). Nashville: T. Nelson Publishers.

XVIII

“For it was fitting for Him, for whom are all things and by whom are all things, in bringing many sons to glory, to make the captain of their salvation perfect through sufferings” (Hebrews 2:10).

This passage serves to remind us of something that Paul the Apostle discussed in his New Testament epistle to the Colossians. In speaking of Jesus, Colossians 1:16 tells us, “all things were created by him, and for him” (KJV). This includes the tangible aspects of the material world as well as the intangible elements of the spiritual realm.

Since everything that exists was created by Jesus and for Jesus, we can say that every human quest for salvation, wisdom, knowledge, and purpose finds its ultimate culmination in Him. That leads us to the phrase “captain of their salvation” as found here in Hebrews 2:10.

This word “captain” is alternatively rendered as “author” (ASV). “founder” (ESV), “source” (HCSB), or “champion” (Mounce) in various translations of this passage. One commentary explains the significance of this brief, but important term…

“The Greek word for captain means ‘pioneer’ or ‘leader.’ It literally means ‘the first one to lead the way’ from arche (‘the first’) and ago (‘to lead’). To express this idea of leadership, the word is translated in Acts 3:15; 5:31 as the ‘Prince’ and in Heb. 12:2 as ‘the author.’ Thus, the writer of Hebrews is emphasizing that Jesus endured suffering and temptation on this earth in order to become a perfect leader. He is not only sinless but also can sympathize with our difficulties in following His perfect way, the Way that leads to glory.” ₍₁₎

Another source illustrates this word through the use of an intriguing word-picture…

“It expresses the idea of a leader, one who goes at the head of a group to open the way for others. Think of a troop of commandos operating in a jungle war. They find their way blocked by a deep ravine. The situation is too urgent to find a way around. Their commanding officer manages to throw a rope across and anchor it. He then risks his life by crossing first, hand over hand. He permanently secures the rope. He creates a bridge. The way is now open for his men to cross over to the other side.

This is a pale and inadequate reflection of what the author of Hebrews means by calling Jesus the archegos or ‘author’ of our salvation. Our Lord is the ‘pioneer’ of our salvation; through His suffering, He brings many sons to glory (Heb. 2:10).” ₍₂₎

(1) Radmacher, E. D., Allen, R. B., & House, H. W. (1999). Nelson’s new illustrated Bible commentary (p. 1638). Nashville: T. Nelson Publishers.
(2) Ferguson, Sinclair B. In Christ Alone: Living the Gospel-Centered Life © Copyright 2007 by Sinclair B. Ferguson [pg.29]

XIX

“For it was fitting that he, for whom and by whom all things exist, in bringing many sons to glory, should make the founder of their salvation perfect through suffering” (Hebrews 2:10 ESV).

The Gospel of Luke relates the account of two of Jesus’ followers who met Him unexpectedly following His resurrection. During that encounter, Jesus asked an incisive question of His disciples: “Was it not necessary that the Christ should suffer these things and enter into his glory?” (Luke 24:26). The answer for them was, “yes.” The question for us is, “why?”

You see, the author of Hebrews spent a great deal of effort in working to establish Jesus’ divinity in the opening chapter of this letter. But if Jesus is truly God, how then could He be made “…perfect through suffering” as we’re told here in Hebrews chapter two? Why was it “…necessary that the Christ should suffer these things” as Jesus said to His followers in the Gospel of Luke?

We can address these questions with a look at the various definitions of the word “perfect” as it appears here in Hebrews 2:10. Those definitions include “to finish,” “to complete,” and “to accomplish.” ₍₁₎ Another source tells us that this word means, “…to make fully adequate for the task for which designed. So, then, what the writer to the Hebrews is saying is that through suffering Jesus was made fully able for the task of being the pioneer of our salvation.” ₍₂₎

The following Biblical scholar also provides some helpful commentary in the context of this passage…

“Jesus was absolutely and unchangeably perfect in His divine nature. God is perfect (Matt. 5:48), and He cannot change (Mal. 3:6; Heb. 6:18). But Jesus was also human, and as such was subject to change, though without sin. For example, ‘Jesus increased in wisdom and stature’ (Luke 2:52). If his knowledge as a man increased, then his experience also did.

Thus, He ‘learned obedience by the things which He suffered'[ (Heb. 5:8). In this sense He was ‘made perfect’ in that He experienced the perfecting work of suffering in His own sinless life (cf. Job 23:10; Heb. 12:11; James 1:2–4). That is, He gained all the experiential benefits of suffering without sinning (Heb. 4:15). In this way He can be of real comfort and encouragement to those who suffer.” ₍₃₎

Thus, we can say that Jesus became fully qualified to lead humanity into salvation through the things He experienced. To be clear, there was nothing lacking in Jesus’ deity that made Him “less than perfect.” However, Jesus fully acquainted Himself with suffering and death through His crucifixion and the events that led up to it.

(1) See G5048 teleioo https://www.blueletterbible.org/lexicon/g5048/kjv/tr/0-1/

(2) Barclay, William, “William Barclay’s Daily Study Bible“. “The Essential Suffering (Heb_2:10-18).”

(3) Geisler, N. L., & Howe, T. A. (1992). When critics ask: a popular handbook on Bible difficulties (p. 511). Wheaton, Ill.: Victor Books.

“saying: ‘I will declare Your name to My brethren; In the midst of the assembly I will sing praise to You.’ And again: ‘I will put My trust in Him.’ And again: ‘Here am I and the children whom God has given Me’” (Hebrews 2:12-13).

One of the great underlying elements of human existence involves the desire to belong to a family. While a Biblical “family” may be defined in several different ways, ₍₁₎ there are some essential ingredients that help identify a healthy family structure. For instance, a “family” is a place where we belong. It is a place where we are valued, and a place where we can love and be loved by others.

While a callous and unsympathetic world may choose to mock and ridicule those who seek such things, God offers us such a relationship through Christ. Consider Jesus’ statement from the Gospel of Matthew…

“While he was still speaking to the people, behold, his mother and his brothers stood outside, asking to speak to him. But he replied to the man who told him, ‘Who is my mother, and who are my brothers?’

And stretching out his hand toward his disciples, he said, ‘Here are my mother and my brothers! For whoever does the will of my Father in heaven is my brother and sister and mother’” (Matthew 12:46-50 ESV).

One Biblical commentator expands on this familial relationship between Christ and His people with the following observation…

“Jesus had taught that those who do the will of the Father in obedience to His word are His brothers and mother (Mt 12:50; Lk 8:21). He never directly referred to His disciples by the title of ‘brethren’ or ‘brothers’ until after His resurrection (Mt 28:10; Jn 20:17). Not until He had paid the price for their salvation, did they truly become His spiritual brothers and sisters. The use of the term demonstrates His full identification with mankind in order to provide complete redemption (Php 2:7–9).” ₍₂₎

Those who accept Jesus’ atoning death thus find entry into the family of God. You see, Galatians 3:26 tells us that “…in Christ Jesus you are all children of God through faith” (NIV). Furthermore, the New Testament book of Romans declares, “For as many as are led by the Spirit of God, these are sons of God” (Romans 8:14 NKJV).

Therefore, in the words of Hebrews 2:11, “Jesus and the people he makes holy all belong to the same family. That is why he isn’t ashamed to call them his brothers and sisters” (CEV).

(1) See G3965 patria, defined as “family” in Ephesians 3:15 – https://www.blueletterbible.org/lexicon/g3965/kjv/tr/0-1/

(2) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (Heb 2:12). Nashville, TN: Thomas Nelson Publishers.

XXI

“Since therefore the children share in flesh and blood, he himself likewise partook of the same things, that through death he might destroy the one who has the power of death, that is, the devil, and deliver all those who through fear of death were subject to lifelong slavery” (Hebrews 2:14-15 ESV).

We often use the word “death” in a variety of contexts. For instance, we might employ this word to describe an inanimate object (like a battery) that has ceased to function. But while we may easily recharge a battery that has “died,” this word has a far greater implication when used in a human sense.

You see, we can associate the word “death” with the idea of “separation” in a physical or spiritual context. For example, physical death occurs when a person’s spirit separates from his or her physical body, for “…the body without the spirit is dead…” (James 2:26). This corresponds to the “first death” mentioned within the Biblical book of Revelation (see Revelation 20:11-13).

The book of Revelation also defines another type of death known as the “second death” (Revelation 20:14-15). This form of death results in separation from God. Adam and Eve were the first to experience this type of death and it will ultimately affect those who wants nothing to do with God for all eternity.

But in what sense does the devil hold the “the power of death” over individual human beings? The late Christian author and philosopher Norman Geisler offers the following explanation…

“God is sovereign over all life. Only He can create it, and only He has determined the number of our days (Ps. 90:10–12) and has ‘appointed’ the day of our death (Heb. 9:27). But by tempting Adam and Eve, the devil succeeded in bringing on the human race God’s pronounced judgment of death for disobedience (Gen. 2:17; Rom. 5:12).

So, in this sense, the devil may be said to have had the power of death (Heb. 2:14). However, by tasting death for every man (Heb. 2:9) and rising triumphantly from the grave (Rom. 4:25), Christ now holds ‘the keys of Hades and of Death’ (Rev. 1:18), having ‘abolished death and brought life and immortality to light through the Gospel’ (2 Tim. 1:10).” ₍₁₎

Another Biblical scholar concludes this thought…

“Having tempted humanity to sin, the devil acts as an accuser (Rev. 12:10), demanding that a just punishment be exacted; and ‘the wages of sin is death’ (Rom. 6:23; cf. 1 Cor. 15:56). The devil’s power to kill is destroyed only when our sin has been punished—in Christ’s death. Then his accusations have no ground (Col. 2:14, 15).” ₍₂₎

(1) Geisler, N. L., & Howe, T. A. (1992). When critics ask : a popular handbook on Bible difficulties (pp. 511–512). Wheaton, Ill.: Victor Books.

(2) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2200). Orlando, FL: Reformation Trust.

XXII

“Inasmuch then as the children have partaken of flesh and blood, He Himself likewise shared in the same, that through death He might destroy him who had the power of death, that is, the devil, and release those who through fear of death were all their lifetime subject to bondage” (Hebrews 2:14-15).

A brief perusal through the Biblical Scriptures should quickly demonstrate that God’s Word does not avoid difficult or uncomfortable topics. Hebrews 2:14-15 exemplifies this reality by dealing with a subject that many seek to avoid: death.

For instance, it is not unusual to encounter those who are (or have been) haunted by a fear of death. Now, before we continue, it may be helpful to distinguish between two different but related concepts: the cause of death and the act of death. You see, it is one thing to fear a tragic cause of death, for no reasonable person ever wants to perish in an accidental or catastrophic manner. However, it is something quite different to face the prospect of an afterlife with a sense of torment, dread, or terror.

To paraphrase Hebrews 2:15, those who fall into this latter category are held in bondage to the fear of death. Since it is natural to experience a sense of apprehension in the face of the unknown, there are many who fear what might happen when they pass from this earthly life. Such fear can tyrannize those who hold a nagging (and valid) suspicion that there is more to our existence than what we experience now.

The remedy for such fear involves taking the unknown quality of death and turning it into a known quality. This is exactly what Jesus has done for us. Those who know Christ know someone who has been on the other side of the death experience and has returned to tell us about it (Revelation 1:18). For example, Jesus gave us the following word of assurance in the New Testament Gospel of John…

“Let not your hearts be troubled. You are trusting God, now trust in me. There are many homes up there where my Father lives, and I am going to prepare them for your coming. When everything is ready, I will come and get you, so that you can always be with me where I am. If this weren’t so, I would tell you plainly” (John 14:1-3).

A Christian need never fear death, for Jesus is the resurrection and the life. For those who are in Christ, death involves a transition from this temporary, physical life to eternal life with God.

XXIII

“For indeed He does not give aid to angels, but He does give aid to the seed of Abraham. Therefore, in all things He had to be made like His brethren, that He might be a merciful and faithful High Priest in things pertaining to God, to make propitiation for the sins of the people” (Hebrews 2:16-17).

This reference to “Abraham’s seed” links Hebrews 2:16 with the Old Testament patriarch who is widely recognized as the father of those who are justified by faith. For instance, Genesis 15:6 tells us, “Abram believed the Lord, and the Lord counted him as righteous because of his faith” (NLT). The New Testament book of Romans builds upon that passage in the following manner…

“Clearly, God’s promise to give the whole earth to Abraham and his descendants was based not on his obedience to God’s law, but on a right relationship with God that comes by faith… So the promise is received by faith. It is given as a free gift. And we are all certain to receive it, whether or not we live according to the law of Moses, if we have faith like Abraham’s. For Abraham is the father of all who believe” (Romans 4:9-13 NLT).

So Abraham trusted God to keep his promises. Those who follow his good example represent “…the seed of Abraham” according to Galatians 3:6…

“Consider the experience of Abraham; as the scripture says, ‘He believed God, and because of his faith God accepted him as righteous.’ You should realize, then, that the real descendants of Abraham are the people who have faith. The scripture predicted that God would put the Gentiles right with himself through faith. And so the scripture announced the Good News to Abraham: ‘Through you God will bless all people.’ Abraham believed and was blessed; so all who believe are blessed as he was” (GNT).

Unlike angelic beings, God promises to aid those who similarly place their faith and trust in Him through Christ. Therefore, we can take comfort in the assurance of God’s mercy from this passage…

“The Greek word ‘merciful’ speaks of that feeling of sympathy with the misery of another that leads one to act in his behalf to relieve that misery. The idea is that of a compassionate heart leading one to acts of mercy, the purpose of which is to relieve the suffering and misery of the object of that compassion. The Lord Jesus, being such a compassionate high priest, is, therefore, a faithful one, the word ‘faithful’ here having the idea of fidelity.” ₍₁₎

XXIV

“For it is clear that He does not reach out to help angels, but to help Abraham’s offspring. Therefore, He had to be like His brothers in every way, so that He could become a merciful and faithful high priest in service to God, to make propitiation for the sins of the people” (Hebrews 2:16-17 HCSB)

Hebrews 2:17 marks the first appearance of a concept that will assume greater prominence later in the book of Hebrews: Jesus’ role as high priest. In the New Testament era, a Jewish priest held parallel roles in representing God to others and others to God. A priest was also responsible for administrating the various offerings to atone for the individual and corporate sins of the people.

The “high priest” served as the central human figure in this sacrificial system. The high priest was the only person permitted to enter the innermost part of the Temple (or the Most Holy Place) once a year to make a sacrificial offering for the sins of the nation. He ministered there behind a great veil that separated the Most Holy Place from other portions of the Temple.

However, Matthew 27:50-51 tells us that this veil was split in two from top to bottom upon Jesus’ sacrificial death. This indicated that access to God now was freely available through Christ. Thus, it was no longer necessary for a human priest to act as a mediator. Instead, Jesus became our high priest in bridging the gap between God and humanity through His atoning death on the cross.

Before we examine that subject in greater detail, we first come to an important term: propitiation. This word refers to the satisfaction of God’s justice and the appeasement of His righteous anger towards those who have broken His laws. One source offers a brief, but comprehensive explanation of this Biblical doctrine…

“There are only four passages in the New Testament where the word propitiation is used in particular connection with the atoning work of Jesus on the cross (Rom. 3:25; Heb. 2:17; 1 John 2:2; 4:10). However, the concept of propitiation is pervasive. It is a personal idea (someone must be propitiated) that means more than the impersonal notion of expiation, which means to take away or remove something (as in sin and guilt).

To propitiate someone is to ‘appease or pacify his anger.’ Propitiation, then, necessarily presupposes anger that needs to be appeased. When the death of Christ is described in propitiatory terms, it is the holy wrath of God against sin that is in view. Jesus propitiates God by substituting Himself in the place of sinners and enduring divine wrath that justly should be unleashed on them.” ₍₁₎

XXV

“For in that He Himself has suffered, being tempted, He is able to aid those who are tempted” (Hebrews 2:18).

Perhaps the greatest illustration of this passage from the life of Christ is recorded for us in the Gospel of Matthew…

“Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. And after fasting forty days and forty nights, he was hungry. And the tempter came and said to him, ‘If you are the Son of God, command these stones to become loaves of bread.’ But he answered, ‘It is written, “‘Man shall not live by bread alone, but by every word that comes from the mouth of God.’”

Then the devil took him to the holy city and set him on the pinnacle of the temple and said to him, “If you are the Son of God, throw yourself down, for it is written, “‘He will command his angels concerning you,’” and “‘On their hands they will bear you up, lest you strike your foot against a stone.’” Jesus said to him, “Again it is written, “‘You shall not put the Lord your God to the test.’”

Again, the devil took him to a very high mountain and showed him all the kingdoms of the world and their glory. And he said to him, “All these I will give you, if you will fall down and worship me.” Then Jesus said to him, ‘Be gone, Satan! For it is written, “‘You shall worship the Lord your God and him only shall you serve.’”

Then the devil left him, and behold, angels came and were ministering to him” (Matthew 4:1-11 ESV).

The following commentary shares some valuable observations on this episode from Jesus’ life as we close our look at Hebrews chapter two…

“Because He Himself has suffered and has been tempted, He is able to aid those who are going through temptation. He can help others going through it because He has been there Himself.

Here again we must add a word of qualification. The Lord Jesus was tempted from without, but never from within. The temptation in the wilderness shows Him being tempted from without. Satan appeared to Him and sought to appeal to Him by external stimuli. But the Savior could never be tempted to sin by lusts and passions within, for there was no sin in Him and nothing to respond to sin. He suffered, being tempted. Whereas it pains us to resist temptation, it pained Him to be tempted.” ₍₁₎

(1) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad Thomas Nelson Publishers p.2166

Hebrews Chapter One

Scholars generally divide the books of the New Testament into four major sections: the gospels, the historical book (Acts), the epistles (or “letters”), and the apocryphal book of Revelation.

Of the twenty-one books that comprise the New Testament epistles, thirteen were written by the Apostle Paul. These books are thus known as the Pauline Epistles. At least seven of the remaining eight letters were written by others. These books are called the General Epistles because they were written to be shared among many Christian communities. In between these subdivisions lies a book that defies easy categorization. That book is the Biblical book of Hebrews.

The earliest known copy of this letter is simply entitled “To the Hebrews.” One source offers a further explanation regarding the origin of that title…

“The title ‘to the Hebrews’ only appears in the 2nd century with Clemens of Alexandria (around 150 – 215 AC). As there is no other name known for the epistle it probably goes back to a very old tradition. …’Hebrews’ is a name for the Israelites and for the descendants of Abraham (compare Genesis 14:13; Philippians 3:5).” ₍₁₎

Since there are many quotes, references, and allusions to the Old Testament throughout this letter, “Hebrews” is certainly an appropriate title for this work.

There are several elements that can help us determine when this letter was written. For example, a first century writer named Clement of Rome quoted from this epistle around 95 AD. This tells that the book of Hebrews must have been written sometime prior to that date. Another source summarizes the chronology of this letter based on several lines of internal and external evidence…

“…there are indications that (Hebrews) was written fairly early in the New Testament period, probably somewhere around AD 67 to 69. The reference to Timothy (Hebrews 13:23) places it fairly early. The present lack of physical persecution (Hebrews 12:4) puts it fairly early. Finally, the lack of any reference to the destruction of the temple probably puts it before AD 70, when Jerusalem and the second temple were destroyed. Since the writer to the Hebrews was so concerned with the passing of the Old Covenant, it seems unlikely that he would ignore the destruction of the temple if it had already happened before he wrote.” ₍₂₎

Much like the questions surrounding the title and date of this work, the human author and the intended audience for this epistle are shrouded in mystery as well. We’ll begin our look at those subjects next.

Featured Image: ba1969 (Billy Frank Alexander)

(1) Coffman, James Burton. “Book Overview – Hebrews”. “Coffman Commentaries on the Bible“. https://www.studylight.org/commentaries/eng/bcc/hebrews.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

(2) Guzik, Dave, Hebrews 1 – A Superior Savior. https://enduringword.com/bible-commentary/hebrews-1/

We can open three lines of inquiry to advance our understanding of the Biblical book of Hebrews. Those inquiries involve…

The identity of the recipients.
The author of this letter.
Why it was written.

Our first task in addressing these questions concerns the original recipients of this letter. Unlike some other New Testament letters (such as Romans, Colossians, and Philippians, for example), the target audience for this epistle is never clearly defined. However, there is a great deal of circumstantial evidence that can help us familiarize ourselves with those who received this letter…

As we’ll see beginning in chapter one, the book of Hebrews contains many quotations from the Old Testament Scriptures. The author also assumes that the original recipients of this letter are well-acquainted with the Old Testament system of sacrificial offerings. These cultural identifiers point to a Jewish audience.
The author’s readers had been introduced to the gospel through Jesus’ followers and not directly from Jesus Himself (2:3). Thus, they were likely second-generation Christians.
The recipients of this letter had been followers of Christ for quite some time. However, at least some of them were spiritually immature (5:11-14).
They viewed their ministry to others as a labor of love (6:10).
Nevertheless, they had suffered and endured confiscation of their goods (10:33-34).
The author found it necessary to remind them to attend church regularly (10:25).
The members of the original audience of this letter were facing a great deal of spiritual discouragement (12:1-13).
They were acquainted with Timothy, a person who appears frequently in several other New Testament epistles (13:12).

Finally, the author closes this letter with the following salutation: “Those from Italy greet you” (Hebrews 13:24). While commentators differ in their interpretation of that verse, it seems reasonable to say that those who received this letter must have lived somewhere other than the country of Italy. Of course, this might also imply that the author was in Italy at the time of this letter, but we’ll get to that portion of our discussion shortly.

For now, it is perhaps safest to say, “The traditional, and commonly accepted, view is that it was addressed to the Jewish Christians of Palestine, specially those in Jerusalem.” ₍₁₎ So, while these pieces of information do not give us the exact location or identity of this audience, they do tell us quite a bit about them. This epistle thus offers meaningful counsel to anyone who may also be experiencing some of the same challenges faced by the original recipients of this letter.

III

Our next line of inquiry into the Biblical book of Hebrews involves the human author of this Epistle. We can open our investigation of this question with a quote from the following authors who say, “There is no portion of Scripture whose authorship is more disputed, nor any of which the inspiration is more indisputable.” ₍₁₎

While most first-century letters customarily featured the name of the author somewhere near the beginning of the text, the author of the Biblical book of Hebrews remains anonymous. As another source comments, “…Evidently, knowledge of where the original recipients lived disappeared about the same time as knowledge of who the writer was.” ₍₂₎

So much like the original audience for this Epistle, the author of Hebrews remains unidentified. Nevertheless, this letter provides us with some defining characteristics that serve to characterize its author. For instance, it seems the writer of Hebrews was…

A second-generation Jewish Christian (2:3).
Someone who held a position of authority.
Knowledgeable about the circumstances surrounding another first-century leader named Timothy (13:12).
Well-known to the original recipients of this letter (10:34).
Familiar with the Old Testament sacrificial system.
Well-versed in theology.
Likely writing from Italy (13:24).
A highly educated person who knew how to present and defend a premise.

As one Biblical scholar observes…

“The author of Hebrews was skilled in Greek and Hellenistic literary style, immersed in the OT (specifically, the Septuagint), sensitive to the history of redemption culminating in Jesus, and pastorally concerned for the original readers, who knew him personally (13:22, 23) and whose background he knew (10:32–34). Like his readers, he came to faith not through direct contact with Jesus but rather through the apostles’ preaching (2:3, 4). In addition, he was acquainted with Timothy (13:23).” ₍₃₎

In light of these things, there are many who believe that Paul the Apostle wrote the Biblical book of Hebrews under the inspiration of the Holy Spirit. Others suggest Luke, Barnabas, Apollos, Silas, Philip the evangelist, or Aquila and Priscilla as other potential authors. However, the anonymous nature of this letter helps focus our attention upon God as the ultimate author, for as we’re told in 2 Timothy 3:16, “All scripture is given by inspiration of God.”

In the words of another commentator…

“The writer obviously wanted his readers to give their full attention to the greatness of Jesus Christ. Some students of Hebrews have concluded that the writer did not identify himself or his readers deliberately, because he wanted to make Jesus Christ primary in the readers’ thinking throughout this epistle. I think this is very likely.” ₍₄₎

(1) W J. Conybeare, J. S. Howson, The Life And Epistles Of Saint Paul Hartford, Conn. The S. S. Scranton Company. 1909 [pg. 848] https://www.google.com/books/edition/The_Life_and_Epistles_of_Saint_Paul/9DNNAQAAMAAJ?hl=en&gbpv=0

(2) James Moffatt, A Critical and Exegetical Commentary on the Epistle to the Hebrews, p. xvii. Quoted in Dr. Thomas L. Constable, Notes on Hebrews 2021 Edition https://www.planobiblechapel.org/tcon/notes/html/nt/hebrews/hebrews.htm

(3) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2191). Orlando, FL: Reformation Trust.

(4) Dr. Thomas L. Constable, Notes on Hebrews 2021 Edition https://www.planobiblechapel.org/tcon/notes/html/nt/hebrews/hebrews.htm

Our final line of inquiry into the Biblical book of Hebrews involves the purpose of this book. One way to ascertain that purpose involves a look at the cultural challenges faced by the original audience for this letter…

“We need to keep in mind that this epistle is directed to Hebrew believers who stood at the juncture of two great dispensations. The dispensation of law had come to an end. The sacrifices in the temple that had once been so meaningful were now meaningless. What God had before required was now actually sin for a believer to practice, as this epistle will make very clear.” ₍₁₎

This brings us to the primary theme that marks the book of Hebrews: Jesus Christ is the ultimate, final, and complete revelation of God to humanity. Every other practice, illustration, created being, or individual person who ever pointed to God has now been superseded by Him.

However, the book of Hebrews features another important theme…

“Hebrews places great emphasis on the importance of living by faith. It teaches us three things about faith (ch. 11): First, Hebrews defines faith. “Faith” is volitional surrender and obedience to God, regardless of appearances. It is not just intellectual conviction. It is the action of the will that expresses intellectual conviction. This epistle regards unbelief as disobedience, as does all of Scripture. People in the past who lived by faith made decisions and acted because they believed God, in spite of appearances (ch. 11).

Second, Hebrews also illustrates faith. It describes faith as doing, as suffering, and as waiting. These are the primary activities of faith that the writer of Hebrews emphasized. They are progressively more difficult. It is harder to suffer persecution for our faith than it is to obey God when obedience does not involve suffering. It is most difficult to keep on trusting God when suffering does not end. Waiting for God to fulfill His promises is hardest of all when our hopes do not materialize (e.g., Christ’s return).

Third, in addition, Hebrews vindicates faith. It assures us of the ultimate triumph of faith. People in the past, who acted in faith, achieved. People who suffered for their faith triumphed. People who waited in faith received their reward. There are examples of all three types of people in Hebrews. On the positive side, then, we need to continue to trust God in order to realize our full reward as believers. What we must not do is turn away from God. This is the negative responsibility that the letter also stresses. If we apostatize, we will lose our full reward.” ₍₂₎

(2) Dr. Thomas L. Constable, Notes on Hebrews 2021 Edition https://www.planobiblechapel.org/tcon/notes/html/nt/hebrews/hebrews.htm

The New Testament book of Hebrews is an epistle that contains more than eighty quotations and references to the Old Testament Scriptures. In fact, there is at least one Old Testament reference in each of the thirteen chapters of this book. While it is certainly helpful to possess a good understanding of these references in advance, it’s important to note that this letter has some important things to say to everyone, even those with a limited understanding of these Old Testament passages.

For instance, the Biblical book of Hebrews is a book that prompts Christians to act upon what they believe. That call to action is illustrated by the words, “Let us…”, a phrase that appears one dozen times within the pages of this letter. Those exhortations are balanced by nine appearances of the word “lest.” That word is repeatedly followed by a description of the negative consequences that are sure to follow an attitude of spiritual neglect.

Hebrews 2:1 provides us with a good example of this idea…

“Therefore we must give the more earnest heed to the things we have heard, lest we drift away” (NKJV).

One author concludes our introduction to this letter by summarizing an important premise from this book along with the value of this epistle for Jewish and non-Jewish audiences alike…

“What men needed was a perfect priest and a perfect sacrifice, someone who was such that he could bring to God a sacrifice which once and for all opened the way of access to him. That, said the writer to the Hebrews, is exactly what Christ did. He is the perfect priest because he is at once perfectly man and perfectly God. In his manhood he can take man to God and in his Godhead he can take God to man. He has no sin. The perfect sacrifice he brings is the sacrifice of himself, a sacrifice so perfect that it never needs to be made again.

To the Jew the writer to the Hebrews said: ‘All your lives you have been looking for the perfect priest who can bring the perfect sacrifice and give you access to God. You have him in Jesus Christ and in him alone.’ To the Greek the writer to the Hebrews said: ‘You are looking for the way from the shadows to reality; you will find it in Jesus Christ.’ …Jesus was the one person who gave access to reality and access to God. That is the key-thought of this letter.” ₍₁₎

(1) Barclay, William. William Barclay’s Daily Study Bible, “Introduction To The Letter To The Hebrews”

“God, who at various times and in various ways spoke in time past to the fathers by the prophets” (Hebrews 1:1).

While the human author of the Biblical book of Hebrews remains unnamed, the divine Author behind this work commands our attention from the very first word: God.

One interesting aspect of this epistle is found in the fact that there are no introductory paragraphs used to open this book. In other words, there are no lengthy orations or extended greetings to begin this letter. This direct overture makes the epistle to the Hebrews unique among the twenty-seven books of the New Testament. One commentary summarizes this straightforward approach by observing, “No other NT Epistle comes to the point as quickly as this one. Without benefit of salutation or introduction, the writer plunges into his subject.” ₍₁₎

That brings us to an important premise of this letter that appears in the very first sentence: God communicates with human beings. With this in mind, we should note that the Biblical Scriptures invest little (if any) effort in attempting to convince human beings that God is real. One reason for this is that God has already assigned the task of declaring His existence to various aspects of His creation. This may explain why Scriptural passages such as Hebrews 1:1 take God’s existence for granted.

So, if God does communicate with the members of the human family, the next question is, “how does God speak?” Hebrews 1:1 provides us with the initial answer to that question: “In the past God spoke to our ancestors through the prophets…” (NIV). From the Biblical books of Moses all the way through to the last Old Testament prophet named Malachi, God used human agents (like the prophets) to carry forth His message.

Nevertheless, we should also notice the fragmentary nature of those messages: “In many separate revelations [each of which set forth a portion of the Truth] and in different ways God spoke of old to [our] forefathers in and by the prophets” (AMPC). The late Biblical scholar Kenneth Wuest expands on this idea with an important distinction: “In the giving of the First Testament truth, God did not speak once for all, but in separate revelations, each of which set forth only a part of His will. One writer was given one, and another, another element of truth. God spoke in different ways.” ₍₂₎

We’ll discuss some of the methods God used to communicate with these Old Testament prophets and the superiority of His ultimate message to humanity over the next few studies.

(1) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad Thomas Nelson Publishers (2 Corinthians 5:10) p.2158

VII

“Long ago, at many times and in many ways, God spoke to our fathers by the prophets” (Hebrews 1:1 ESV).

As mentioned in the passage quoted above, God used a variety of methods to communicate His message to humanity throughout the Old Testament period. For example…

God interacted with Moses on a personal level, speaking to him “…face to face, as a man speaks to his friend” (Exodus 33:11).
Some Biblical personalities received revelations from angels (Genesis 19:1-29).
God spoke to others through dreams on various occasions (Genesis 37:1-11, Daniel 7:1, Numbers 12:6).
Another communication method involved miraculous events (Exodus 3, Judges 6:34-40).
Israel’s High Priest had access to a means of discerning God’s will called the Urim and Thummim. While the mechanics of this method are poorly understood, it represented a valid means of obtaining God’s direction (see Exodus 28:30, Numbers 27:18-21, Ezra 2:63).
The prophet Daniel received direction from God through his study of the works of the prophet Jeremiah (Daniel 9:1-2).
God spoke to the prophet Isaiah through visions (Isaiah 6).
God also communicated with others through the natural world (Psalm 8, Psalm 19:1-6).
There was at least one person who received God’s direction through the accumulation of a lifetime’s worth of experience (Solomon in the Old Testament books of Proverbs and Ecclesiastes).
Another legitimate but poorly understood method of receiving God’s direction involved casting lots (see Leviticus 16:8-10 and Proverbs 16:33).

These communication techniques help bring important context to Hebrews 1:1…

“By putting these words first the author fixes our attention upon the variations and imperfection of the Old Testament revelation… That revelation came bit by bit, as men were ready and able to receive it. God used visions, dreams, events, and direct communication to reveal His message by the prophets. This fragmentary and varied method demonstrates God’s graciousness and versatility in matching His message to the capability of man to understand it…” ₍₁₎

While it is important to recognize that God used these methods to communicate with human beings in the past, it is equally important to recognize that God no longer utilizes them as His primary means of communication today. While God may still employ some of these methods (especially in those areas of the world where access to His written Word is limited), the following verse will alert us to the principal means by which He speaks to us today. This new means of communication is so complete, thorough, and all-encompassing, that it renders every other method obsolete.

(1) Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (pp. 2533–2534). Nashville: Thomas Nelson.

VIII

“but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world” (Hebrews 1:2 ESV).

The “last days” reference here in Hebrews 1:2 corresponds with this current period of human history, an era where God has spoken to us through His Son. We can turn to an example from the game of baseball to illustrate this concept.

Unlike other timed sports like football, hockey, or basketball, a major league baseball game is separated into nine untimed innings. This means that two baseball teams in the final inning of a game may continue play for an indefinite period of time. In a similar manner, this reference to “these last days” indicates that humanity has reached the “final inning,” so to speak. That era began with Jesus’ ascension, continues for an indefinite period today, and will conclude upon His return.

One pastoral author offers a further explanation…

“Many people take the phrase, ‘these last days,’ to refer to the time just before Christ’s return, but the biblical usage of that phrase indicates that it refers to the whole period of time between the first coming of our Lord and his second coming. In other words, for 2,000 years we have been living in the last days…

In the account in Acts 2, we read that, on the Day of Pentecost, Peter quoted the prophecy of Joel, in which the prophet said that ‘in the last days’ God would pour out his Spirit upon all flesh, (Acts 2:17). That, Peter said, was beginning to be fulfilled on the Day of Pentecost, almost 2,000 years ago. The first words of the book of Hebrews are: ‘In many and various ways God spoke of old to our fathers by the prophets; but in these last days he has spoken to us by his Son,’ (Hebrews 1:1-2a RSV). So, it is clear, from that, that ‘the last days’ is a period which has now grown to 2,000 years’ duration.”₍₁₎

In contrast to the fragmentary nature of God’s message to humanity throughout the Old Testament era, Hebrews 1:2 tells us that God has spoken to us today through His Son. This tells us that we do not need to pursue alternative methods of communication that purportedly offer guidance, insight, or direction from God. Instead, God has spoken definitively through Christ. We’ll consider the extent of that message next.

Image Credit: “NYC – Queens – Flushing: Shea Stadium” by wallyg is licensed under CC BY-NC-ND 2.0

(1) Excerpted with permission from Dangerous Times © 2021 by Ray Stedman Ministries. All rights reserved. Visit www.RayStedman.org for the complete library of Ray Stedman material. Please direct any questions to webmaster@RayStedman.org https://www.raystedman.org/new-testament/timothy/dangerous-times

“has in these last days spoken to us by His Son, whom He has appointed heir of all things, through whom also He made the worlds” (Hebrews 1:2).

Unlike the prophets, psalmists, or other Old Testament authors, Jesus is no mere spokesperson for God; He is the eternal Word of God. For instance, the New Testament gospel of John identifies Jesus in the following manner…

“In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through Him, and without Him nothing was made that was made. In Him was life, and the life was the light of men” (John 1:1-4).

So Jesus, the Son of God, is the final, conclusive Word of God to humanity. In other words, “It isn’t so much that Jesus brought a message from the Father; He is a message from the Father. The idea is that Jesus is far more than the latest or best prophet. He has revealed something no other prophet could.” ₍₁₎

This portion of Scripture then goes on to tell us God has appointed His Son as the heir of all things. As with other portions of the Biblical book of Hebrews, this passage references an aspect of ancient Jewish culture. You see, the eldest son in a Jewish home of the Old Testament era traditionally held a position of authority within the family. This son received a double portion of the family’s inheritance and held oversight responsibility in respect to the family estate.

This imagery communicated something important to ancient readers of this epistle and modern-day readers by extension: everything belonging to the Father also belongs to the Son. This includes every material thing that exists within the universe of God’s creation. It also means that immaterial things like power and authority also belong to Him as well.

Although it may not seem obvious from Hebrews 1:2, this has important implications for those who have accepted Christ based on the following passage from the Biblical book of Romans…

“The Spirit Himself bears witness with our spirit that we are children of God, and if children, then heirs—heirs of God and joint heirs with Christ, if indeed we suffer with Him, that we may also be glorified together” (Romans 8:16-17).

So, if Jesus has been appointed heir of all things (as we see here in Hebrews 1:2) and those who have accepted Christ are joint heirs with Him (as we read in the passage from Romans quoted above), it means that God’s people inherit all that Christ inherits- and that includes everything.

(1) Guzik, Dave, Hebrews 1 – A Superior Savior. https://enduringword.com/bible-commentary/hebrews-1/

“In these last days, He has spoken to us by His Son. God has appointed Him heir of all things and made the universe through Him” (Hebrews 1:2 HCSB).

In just a few short words, Hebrews 1:2 expresses a truth so profound that it almost defies comprehension: “God… made the universe through Him.” In other words, Jesus is the agent by which God established the cosmos. He is the one who established the universe and everything that exists within it, known or unknown.

For instance, this passage tells us that Jesus built every galaxy, star, nebula, planet, moon and everything else that exists for untold billions of light years throughout the universe. Two other New Testament epistles expand upon this idea…

“yet for us there is one God, the Father, of whom are all things, and we for Him; and one Lord Jesus Christ, through whom are all things, and through whom we live” (1 Corinthians 8:6).

So, the Son is the Creator of this world and everything else within the cosmos. One source frames this passage in a familiar manner in describing Christ as the Architect of creation…

“Several steps are involved in the construction of a substantial building. First, an architect is obtained to design the building and prepare plans and specifications in accordance with the expressed desires of the owner. Then the plans are submitted for bids by builders or contractors, and a builder secured. After the completion of the edifice, it is occupied by the owner and devoted to its intended use.

Our Lord is not only the builder of the universe; He is also its architect and owner. All things have been created in Him (the eternal plans for the creation abide in Him), by Him (He acted as builder), and for Him (the creation belongs to Him and is to reflect His glory).” ₍₁₎

Nevertheless, this amazing display of power and creatively should give us pause to consider a potentially unsettling thought. If Jesus could bring the universe into existence, He could also choose to dismiss it as well. The following verse will serve to remind us of Jesus’ role in sustaining our universal home, a role that is often undervalued or overlooked.

(1) S. Lewis Johnson Jr., “Studies in the Epistle to the Colossians,” Bibliotheca Sacra 118:470 (July-September 1961):473:15. Quoted in Dr. Thomas L. Constable, Notes on Colossians 2021 Edition https://www.planobiblechapel.org/tcon/notes/html/nt/colossians/colossians.htm

“who being the brightness of His glory and the express image of His person, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down at the right hand of the Majesty on high” (Hebrews 1:3).

Hebrews 1:3 is a passage that helps unlock some important truths regarding the person and nature of Christ. We can begin with a look at three different translations of this verse in respect to Christ as the image of God. For instance, this portion of Scripture tells us that Jesus is…

The exact expression of His nature (HCSB).
The exact representation and perfect imprint of His [Father’s] essence (AMPC).
The exact likeness of God’s being (GW).

The New Testament book of Colossians builds upon this idea when it tells us, “Christ is the visible image of the invisible God” (Colossians 1:15 NLT). In the original language of that verse, the word “image” refers to “that which resembles an object and represents it, as a copy represents the original.” ₍₁₎ Another source adds…

“The words ‘express image’ are the translation of charakter. This word was used in classical Greek of an engraver, one who mints coins, a graving tool, a die, a stamp, a branding iron, a mark engraved, an impress, a stamp on coins and seals. Metaphorically it meant ‘a distinctive mark or token impressed on a person or thing, by which it is known from others, a characteristic, the character of.’ It was a Greek idiom for a person’s features. It was used of the type or character regarded as shared with others. It meant also an impress or an image.” ₍₂₎

With these things in mind, we can say that Jesus doesn’t simply resemble God; He is the exact counterpart or image of God. He is the perfect visible expression and representation of the invisible God, much like an image on a coin or a reflection in a mirror. This helps explain the following interaction between Jesus and the Apostle Philip…

“Philip said, ‘Lord, show us the Father and that will be enough for us.’ Jesus answered: ‘Don’t you know me, Philip, even after I have been among you such a long time? Anyone who has seen me has seen the Father’” (John 14:8-9 NIV).

Finally, we should note the word “person” as used in relation to God here in Hebrews 1:3. Unlike those who view “god” as a “higher power” or an impersonal form of matter or energy, God is a Being who personally interacts with those whom He has created in His own image.

(1) “Image” International Standard Bible Encyclopedia, James Orr, M.A., D.D., General Editor

XII

“He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high” (Hebrews 1:3 ESV).

There are some who simply view Jesus as a prominent leader, a skilled teacher, or a great man of God. Then there are others who believe that Jesus was someone who showed us the way to live a more fulfilling life. These beliefs, while true in themselves, all fall short in at least one important way. You see, Hebrews 1:3 tells us that Jesus is the one who personally sustains everything that exists within the universe.

The New Testament book of Colossians 1:17 expresses this truth in a more concise manner: “He is before all things, and by Him all things hold together” (Colossians 1:17). Whether that aspect of the universe comprises the smallest atomic particle or the largest stellar body, Jesus personally “…sustains all that exists through the power of His word” (Voice).

This important Biblical truth should leave a deep impression on our view of Christ…

“Biblical religion is not deism, which says the Lord got everything off to a start and then stood back to watch how it would all fall out. Instead, even after He rested from His work of initial creation, God has continued to act in His creation to preserve it and to direct it to His ends (Gen. 1:1–2:3; Eph. 1:11)…

God’s sustaining work means that the universe has no independent existence but continues to exist only because He has willed it to do so. Were the Lord to cease existing -an impossibility if there ever were one- the universe would cease to exist as well. The reverse, however, is not true. If the universe were to cease existing, God lives on. He alone is self existent. We are not self-existent but rely on Him at every point to hold the world together and give us breath. Consequently, every moment we live is a gift of His sustaining grace.” ₍₁₎

So, Jesus was not only responsible for creating all time, space, and matter, He is also responsible for continuously preserving and supporting those things as well. Unlike a wind-up clock that is left to run unsupervised after it is initially set, Hebrews 1:3 tells us that Christ is actively involved in sustaining and upholding everything within the cosmos.

(1) “God Makes It All Happen” Tabletalk magazine, August, 2013 [pg. 60]

XIII

“Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high” (Hebrews 1:3 KJV).

Hebrews 1:3 draws our attention to an important aspect of Jesus’ substitutionary atonement: Jesus purged our sins by Himself. The author of Hebrews will return to this subject again in chapters nine and ten, but for now, we can say that no other person or thing contributes to our salvation. Instead, Jesus completely addressed the issue of sin through His atoning death on our behalf.

Jesus’ seated position “…at the right hand of the Majesty on high” (ESV) also sheds some additional light on the finality of His sacrificial offering. While we might normally associate a seated position with a place of rest, we know Jesus continues to sustain everything that exists as mentioned earlier in this verse. Therefore, we can say with certainty that this imagery conveys something else. That “something else” finds its origin in the sacrificial system of the Old Testament.

Unlike an Old Testament priest who engaged in daily sacrificial offerings, Jesus’ sacrificial work is finished…

“The representation that Christ has ‘sat down’ is a testimony to the completed nature of his work. In the Jewish economy, the high priest did not sit down when he went into the Holy of Holies, there being no provision of a chair, testifying to the preparatory and temporal nature of the atonement that he made; but not so with Christ who having accomplished all things is seated at God’s right hand…” ₍₁₎

So, Jesus has assumed a seated position at “…the right hand of the Majesty on high” along with all the dignity and honor that accompanies that exalted position. This symbolism originates in an ancient, cross-cultural symbol of authority and power. Since most people are right-handed, the right hand (or right arm) eventually came to be associated with the greatest degree of skill and strength.

This eventually led to a further identification with the concepts of favor, importance, righteousness, blessing, and sovereignty. In fact, we continue to acknowledge this ancient imagery today whenever we refer to a person who serves as the “right hand” of someone in authority. This symbolic representation of Jesus’ authority is so important that the author of Hebrews will go on to reference it four additional times throughout the rest of this epistle.

(1) Coffman, James Burton. “Commentary on Hebrews 1”. “Coffman Commentaries on the Bible”. https://www.studylight.org/commentaries/eng/bcc/hebrews-1.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

XIV

“having become so much better than the angels, as He has by inheritance obtained a more excellent name than they” (Hebrews 1:4).

There are dozens of references to angelic beings within the Biblical Scriptures. Therefore, it is well worth our time to get to know these important members of God’s created order. For instance, the Biblical book of Psalms offers the following insight into the origin of the angelic realm…

“Let them praise the name of the Lord, For He commanded and they were created. He also established them forever and ever; He made a decree which shall not pass away” (Psalm 148:5-6).

So, this portion of Scripture tells us that angels were created at the command of God. It also implies that angelic beings cannot die for “…God set them in place always and forever” (NIV).

The Scriptures also identify angels as beings who possess capabilities that are far superior to ordinary human beings. In addition, the final verse of Hebrews chapter one uses the phrase “ministering spirits” to describe angelic beings. This indicates that angels do not normally possess a material form. However, angelic beings do have the ability to assume the physical appearance of human beings when necessary.

That capability was displayed in the life of the Old Testament patriarch Abraham when three men (who turned out to be God accompanied by two angels) appeared to him (see Genesis 18:1-2 and Genesis 19:1-26). Hebrews 13:2 will also go on to elaborate upon this capability when it says, “Do not forget to entertain strangers, for by so doing some have unwittingly entertained angels.”

While the word “angel” is generally associated with a supernatural being today, it is interesting to note that this word is related to the concept of a messenger in the original Biblical languages. Thus, we can say that angels serve as emissaries, representatives, or agents for God. We find one such example in the New Testament gospel of Luke, where the angel Gabriel was sent to announce the impending births of John the Baptist and Jesus (Luke 1:5-38)

Angels also appeared to a group of shepherds to announce Jesus’ birth saying, “Do not be afraid, for behold, I bring you good tidings of great joy which will be to all people. For there is born to you this day in the city of David a Savior, who is Christ the Lord” (see Luke 2:8-20).

In light of these things, the author of Hebrews makes certain to establish Jesus’ superiority to any being who exists within the angelic realm. Our author will go on to support that premise in greater detail throughout the remainder of this chapter.

“Thus he became so far better than the angels as he has inherited a name superior to theirs” (Hebrews 1:4 NET).

In William Shakespeare’s famous play Romeo and Juliet, we hear Juliet ask, “What’s in a name?” This is an important question, for a name is more than just a way to identify one human being from another. You see, a “name” also refers to one’s character, reputation, or position. This is why we typically seek to maintain a “good name” with our peers and avoid those who carry a “bad name.”

In this context, Jesus holds a name that is superior to any angelic being. This was a subject of great interest to the original readers of this epistle. It should also be a subject of interest to anyone who might be tempted to elevate the status of an angelic being today…

“The next step in the argument of the Epistle demonstrates that Christ is superior to the angels. This was necessary because the Jewish people had a very high regard for the ministry of angels. After all, the law had been given through angels (Act_7:53; Gal_3:19), and angelic beings had appeared frequently throughout the history of God’s ancient people.

Perhaps it was argued that in leaving Judaism for Christ, a person would be cutting himself off from this important feature of his national and religious heritage. The truth is that, in gaining Christ, he gained One who is superior to angels in a twofold sense—first as Son of God (1:4-14) and then as Son of Man (Heb_2:5-18). ₍₁₎

So how did Jesus inherit or obtain (RSV) this name? One author offers a brief but thorough response to that question: “The Gr. verb used here refers to a change of state, not a change of existence. The Son in His divine essence has eternally existed, but for a while He was made lower than the angels (2:9) and afterward was exalted to an infinitely higher position by virtue of what He had accomplished in His redemptive work.” ₍₂₎

In this manner, Jesus demonstrated who He had always been. Through His teaching, ministry, sinless life, and sacrificial work on our behalf, Jesus established His supremacy over every angelic being. As the author of Hebrews will go on to discuss at greater length in the following chapter, Jesus willingly accepted a position below the inhabitants of the angelic realm for a time. But following His death and resurrection, Jesus demonstrated to all that He carries a name that is far superior to that of any angel.

(1) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad Thomas Nelson Publishers p.2159

(2) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (Heb 1:4). Nashville, TN: Thomas Nelson Publishers.

XVI

“For to which of the angels did He ever say: ‘You are My Son, Today I have begotten You’? And again: ‘I will be to Him a Father, And He shall be to Me a Son’?” (Hebrews 1:5).

A rhetorical question is a figure of speech that asks a question for emphasis or effect. Unlike other types of questions, a rhetorical question is not designed to elicit information. Instead, the answer to a rhetorical question is clearly self-evident.

Our author made use of this literary tool here in Hebrews 1:5 to help direct us to an important conclusion regarding the person and nature of Christ. You see, God never referred to an angel as “My Son” within the Scriptures. However, He did refer to Jesus in that manner on at least two occasions (Matthew 3:13-17, Luke 9:28-36). Thus, God spoke of Christ in a way that He never spoke of an angelic being.

This passage represents one of the initial building blocks in the foundation of our author’s premise: Jesus is supreme over all, including those who inhabit the angelic realm. The author of Hebrews will go on to add additional layers to that foundation as we progress through this chapter and beyond.

Nevertheless, we should recognize the Biblical difference between “the Son of God” and those who are called “the sons of God.” For instance, the Scriptures often use the term “sons of God” in referring to those who come to Him through Christ (see Romans 8:14, Romans 8:19, Romans 9:26, 2 Corinthians 6:18, and Galatians 3:26 for some examples).

In addition, several other Old Testament passages refer to angels as “sons of God” as well (see Genesis 6:2-4, Job 1:6, Job 2:1, Job 38:7). But even though angels and humans are sometimes called “sons of God” in a collective sense, there is only one eternal Son of God…

“Though angels have been called ‘sons of God’ in the sense that they are of a direct creation of God, no individual angel has ever been addressed as ‘son of God’ in all of Scripture (Kent, p. 40). By contrast, the preincarnate Christ was often designated as ‘the Angel of the Lord.’ Thus, it becomes important that the readers understand that, though He was the Messenger of the Lord, He was not in any sense an angelic being. He is superior, first, because of the name the Father attributes to Him and, second, because of His position which the author now develops in the next nine verses.” ₍₁₎

(1) Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2535). Nashville: Thomas Nelson.

XVII

“For to which of the angels did God ever say, ‘You are my Son, today I have begotten you’? Or again, ‘I will be to him a father, and he shall be to me a son’?’” (Hebrews 1:5 ESV).

Hebrews 1:5 draws upon two Old Testament passages to support the conclusion that Jesus is greater than any angelic being. We find the first in Psalm 2:7, a passage that refers to the Lord and His Anointed (2:2). God also issued the following invitation to His Son within that Psalm: “Ask of Me, and I will give You The nations for Your inheritance, And the ends of the earth for Your possession” (Psalm 2:8).

John the Baptist acknowledged Jesus’ fulfillment of that Messianic promise when he said, “The Father loves the Son, and has given all things into His hand” (John 3:35). Jesus issued a similar affirmation in other portions of Scripture such as Matthew 11:27, John 13:3, and John 16:15.

The second reference appears in 1 Chronicles 17:13. That verse chronicles God’s response to Israel’s King David and his desire to build a dwelling place for God. Although God looked favorably upon David’s ambition, He responded to David in a way he didn’t expect…

“And it shall be, when your days are fulfilled, when you must go to be with your fathers, that I will set up your seed after you, who will be of your sons; and I will establish his kingdom. He shall build Me a house, and I will establish his throne forever. I will be his Father, and he shall be My son; and I will not take My mercy away from him, as I took it from him who was before you. And I will establish him in My house and in My kingdom forever; and his throne shall be established forever” (1 Chronicles 17:11-14).

One source identifies the connection between these Old and New Testament passages in the context of Hebrews 1:5…

“God’s plan was that David’s son would build Him a house, and He revealed this to David (vv. 11-15). However, these words look beyond Solomon to One who would not fail to fulfill all God’s purposes as David’s descendant.

‘This verse [13] along with Psalms 2:7, 12, is one of the major OT revelations on the deity of the Messiah. It foretells Jesus’ being uniquely God’s son (Heb. 1:5; cf. Acts 13:33; Heb. 5:5), for it is not really applicable to Solomon (cf. comment on 22:10) or to any other of David’s more immediate successors.’” _{[a] (1)}

(1) [a] J. Barton Payne, “1, 2 Chronicles,” p. 396. Quoted in Dr. Thomas L. Constable, Notes on 1 Chronicles 2021 Edition, https://www.planobiblechapel.org/tcon/notes/html/ot/1chronicles/1chronicles.htm

XVIII

“For to which of the angels did He ever say, You are My Son; today I have become Your Father, or again, I will be His Father, and He will be My Son? (Hebrews 1:5 HCSB).

If Jesus is God, then how could God “become” His Father? Theologians and Biblical commentators have addressed that question in several different ways…

“The word ‘TODAY’ indicates that God’s Son was born in a point of time. He was always God, but He demonstrated His role as Son in space and time at His incarnation and was affirmed as such by His resurrection (Ro 1:4).” ₍₁₎

“Jesus has always been deity (cf. John 1:1-18). Therefore, [today I have begotten you] cannot refer to the essence of His nature, but to His manifestation in time (the incarnation).” ₍₂₎

“The Son is eternally begotten by the Father. He is equal to the Father, but he is called a Son, and the Bible speaks of his being begotten. God exists in eternity, so there was never a time when the Son did not exist. Begetting is not an event in time; it simply describes the relationship between Father and Son. The Son is eternally mature and equal to the Father and also eternally begotten by the Father. This is a mystery because we cannot imagine a timeless state.” ₍₃₎

“Jesus was uniquely God’s son by nature—meaning that he has the very nature of God. It is significant that when Jesus claimed to be the Son of God, his Jewish contemporaries understood him to be claiming deity in an unqualified sense and sought to stone him: ‘We have a law, and according to that law he [Jesus] ought to die, because he made himself out to be the Son of God’ (John 19:7 NASB, insert added). They thought Jesus was committing blasphemy because he was claiming deity for himself.

Many evangelicals believe that Christ’s sonship is an eternal sonship. Evidence for Christ’s eternal sonship is found in the fact that he is represented as already the Son of God before his human birth in Bethlehem (John 3:16– 17; cf. Prov. 30:4). Hebrews 1:2 says God created the universe through his ‘Son’—implying that Christ was the Son of God prior to the Creation. Moreover, Christ as the Son is explicitly said to have existed ‘before all things’ (Col. 1:17; compare with vv. 13–14). As well, Jesus, speaking as the Son of God (John 8:54–56), asserts his eternal preexistence before Abraham (v. 58). Seen in this light, Christ’s identity as the Son of God does not connote inferiority or subordination either of essence or position.”₍₄₎

(1) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (Heb 1:5). Nashville, TN: Thomas Nelson Publishers.

(3) Sproul, R. C. (1994). Before the face of God: Book 4: A daily guide for living from Ephesians, Hebrews, and James (electronic ed.). Grand Rapids: Baker Book House; Ligonier Ministries. [Page 30]

(4) Norman L. Giesler and Ron Rhodes, When Cultists Ask A Popular Handbook on Cultic Misinterpretations [note on John 3:16] Baker Books, 1997

XIX

“But when He again brings the firstborn into the world, He says: ‘Let all the angels of God worship Him’” (Hebrews 1:6).

Much like the word “begotten” in the previous verse, the word “firstborn” offers an inviting target for misinterpretation by various cultic organizations. For instance, does “firstborn” mean Jesus was God’s first creation? If so, then He cannot be God, for God is eternal.

So how are we to understand this passage? Well, it’s important to remember that the word “firstborn” is not necessarily synonymous with “born first.” You see, the term “firstborn” may also refer to…

Priority in time.
Supremacy in rank.

In Jesus’ case, both are true…

As God, Jesus is before any created thing.
As God, Jesus is greater than any created thing.

In the culture of that era, the eldest son (or “firstborn”) traditionally held a privileged position among the other family members. As the firstborn and Son of God, Jesus also holds the rights and privileges associated with that position. In other words, Jesus holds a position of authority and superiority over everything. Because of this, it is entirely appropriate for the angelic world to worship Him. We can see an example of such worship in the New Testament book of Revelation (see Revelation 5:8).

We should also remember there are several Biblical instances where certain individuals received firstborn status even though they were not born first chronologically. For instance, the book of Genesis tells us that Isaac’s son Jacob received the blessing associated with the firstborn even though Jacob was the younger son (see Genesis chapter 27). The same thing occurred with Jacob’s son Joseph. His son Ephraim also received the firstborn’s blessing even though he was the younger of Joseph’s two sons (see Genesis chapter 48).

Later, we have the example of Israel’s king David. In speaking of David, Psalm 89:27 tells us, “…I will make him My firstborn, The highest of the kings of the earth” (see Psalm 89:20-37). This is important to the context of our discussion, for David was actually the youngest son of his father Jesse (see 1 Samuel 16:4-13 and 1 Samuel 17:13). Finally, it is worth noting that God once referred to the entire nation of Israel as His firstborn (Exodus 4:21-22).

When viewed in this context, it becomes clear that the word “firstborn” is associated with a favored or exalted position. It also means “firstborn” is not necessarily synonymous with “first-created” as some cultic organizations might have us believe.

“When He again brings His firstborn into the world, He says, And all God’s angels must worship Him” (Hebrews 1:6 HCSB).

The Biblical word “worship” serves to express an act of exceptional reverence or honor. It also refers to an attitude of exceeding respect and high regard, especially when used in relation to God. As found in the original language of this passage, the concept of worship finds its origin in the act of kissing one’s hand, just as one might do in the presence of royalty today. ₍₁₎

Thus, it is important to note the command here in Hebrews 1:6: “…all God’s angels must worship Him.” This clearly separates Jesus from the members of the angelic realm, for God is to be worshipped, but angels are not. Perhaps the clearest expression of this Biblical truth is found in a scene from the New Testament book of Revelation. In that portion of Scripture, John, the human author of Revelation, drew a rebuke for responding to his angelic escort in an inappropriate manner…

“And I fell at his feet to worship him. But he said to me, ‘See that you do not do that! I am your fellow servant, and of your brethren who have the testimony of Jesus. Worship God!…’” (Revelation 19:10).

This has led one scholar to conclude, “The argument of the writer is that if the Son is to be worshipped by angels, surely He must be superior to them, which fact makes the New Testament He inaugurated better than the First Testament which they were instrumental in bringing in.” ₍₂₎

In addition, we should note that Jesus also accepted those who sought to worship Him. That lengthy list includes…

Jesus’ disciples, both collectively (Matthew 14:22-33) and individually (John 20:28).
A rich young ruler (Matthew 9:18).
A diseased individual (Matthew 8:2).
A Canaanite woman (Matthew 15:21-28).
A formerly blind man (John 9:38).
Mary Magdalene and another woman named Mary (Matthew 28:1-10)

To that list, we might also add the Magi who came to visit Jesus following His birth and worshipped Him while He was still an infant (Matthew 2:1-12). So, among this group, we have the rich and powerful, the healthy and sick, men and women, and those who followed Jesus as well as those who did not. Therefore, “It is noteworthy that Jesus always accepted such worship as perfectly appropriate (Matt. 28:9; John 9:38). Knowing that only God is to be worshiped (Exod. 20:5), Jesus never once corrected anyone who bowed down before him in worship.” ₍₃₎

(1) G4352 proskuneo https://www.blueletterbible.org/lexicon/g4352/kjv/tr/0-1/

(3) Norman L. Giesler and Ron Rhodes, When Cultists Ask A Popular Handbook on Cultic Misinterpretations [note on Hebrews 1:6] Baker Books, 1997

XXI

“And of the angels He says: ‘Who makes His angels spirits And His ministers a flame of fire’” (Hebrews 1:7).

The passage from Hebrews 1:7 is one among dozens of Old Testament quotations contained within the Biblical book of Hebrews. A closer look at this reference in the context of Hebrews chapter one reveals some important truths regarding Jesus and the members of the angelic realm…

“Bless the Lord, O my soul! O Lord my God, You are very great: You are clothed with honor and majesty, Who cover Yourself with light as with a garment, Who stretch out the heavens like a curtain. He lays the beams of His upper chambers in the waters, Who makes the clouds His chariot, Who walks on the wings of the wind, Who makes His angels spirits, His ministers a flame of fire” (Psalm 104:1-4).

So, the subject of this passage is God, who makes (or “fashions”) spiritual messengers and ministers of these angelic beings. This offers a stark contrast to the Son, who is seated “at the right hand of the Majesty on high, having become so much better than the angels” (Hebrews 1:3-4). The following commentary offers further insight into the relationship between these Old and New Testament passages…

“Hebrews 1:7 quotes Psalm 104:4, which the NIV translates, ‘He makes winds his messengers, flames of fire his servants.’ The idea conveyed is that God uses all things in creation as his agents, including light, clouds, wind, fire, and water. The author of Hebrews uncovers a hidden dimension in Psalm 104 by reversing the word order to read: ‘He makes his angel-messengers into winds, his servants into flames of fire’…Wind and fire are servants of the throne.” ₍₁₎

Another Biblical scholar ties these ideas together for the benefit of modern-day readers…

“The word ‘servants’ is the translation of leitourgos, the word used of the sacred and religious ministry of the Old Testament priests. Since Messiah is the Creator and Master of angels, He is superior to them, which fact makes the New Testament better than the First which it displaces.” ₍₂₎

Nevertheless, the following verse will present us with a greater declaration concerning the Son, one that comes from God Himself. Two portions of Scripture will help prepare us for our look at that passage…

“Thus says the Lord, the King of Israel, And his Redeemer, the Lord of hosts: ‘I am the First and I am the Last; Besides Me there is no God” (Isaiah 44:8).

“…These things says the First and the Last, who was dead, and came to life” (Revelation 2:8).

(1) R. C. Sproul, Before the Face of God Book 4 A Daily Guide for Living from Ephesians, Hebrews, and James [pg. 31] © 1994 by R. C. Sproul, Published by Baker Books a division of Baker Book House Company P.O. Box 6287, Grand Rapids, Michigan

XXII

“But to the Son He says: ‘Your throne, O God, is forever and ever; A scepter of righteousness is the scepter of Your kingdom’” (Hebrews 1:8).

The next Old Testament quotation referenced in Hebrews chapter one comes from Psalms 45:6-7. In order to fully grasp the impact of this statement as it relates to Christ, we can start by defining the word “God.”

While this may seem unnecessary, the word “god” has been applied to comic book superheroes, rock music guitarists, and ancient Roman Emperors, among others. Therefore, it is important to understand how “God” (or “theos” in the original language of this passage) is used in the context of Hebrews 1:8.

First, “God” is all-powerful by definition. Since there can only be one Being who possesses all power, this precludes anyone or anything else from assuming that title. However, we should note that there are some legitimate uses of this term in other contexts.

For example, some are called “gods” by virtue of the authority they possess over life and death. However, these “gods” have no inherent authority; instead, their authority is derived from the God who allows them to exercise such power. In addition, the New Testament book of 2 Corinthians refers to Satan as the “…god of this age.” This expression acknowledges Satan’s temporary authority over this present world system (see 2 Corinthians 4:3-4).

Therefore, it is important to separate those beings who fall within these parameters from the eternal, self-existent, all-powerful, all-knowing, and omnipresent God of the Scriptures. This distinction is important in light of God’s reference to the Son as God here is Hebrews 1:8: “Your throne, O God, will last for ever and ever…” (NIV).

This tells us that Jesus is not simply a great man, a great teacher, or a great leader. He is not a creation of God, a demigod (a being with human characteristics and superhuman abilities), or an exalted angel. He is God. No angel was ever addressed in this manner, a point that the author of Hebrews will continue to emphasize throughout the rest of this chapter.

One author draws several key implications from this passage…

“We have seen that the human king in Psalm 45 will occupy a throne that lasts forever. Yet no Davidic king ever measured up to the mark of perfection required to maintain that throne. Thus, the psalm implied that a perfect king was yet to come. The author drew out another point as well. Since the throne is everlasting, we need one everlasting person to sit on it. A dynastic succession of kings won’t do. Thus, Psalm 45 really pointed forward to the incarnation of the Son of God.” ₍₁₎

(1) R. C. Sproul, Before the Face of God Book 4 A Daily Guide for Living from Ephesians, Hebrews, and James [pg. 33] © 1994 by R. C. Sproul, Published by Baker Books a division of Baker Book House Company P.O. Box 6287, Grand Rapids, Michigan

XXIII

“but of the Son he says, ‘Your throne, O God, is forever and ever, and a righteous scepter is the scepter of your kingdom’” (Hebrews 1:8-9 NET).

In Matthew 1:23, Christ is called “Immanuel,” a word that means “God with us.” This tells us that Jesus isn’t simply a god, He is the God. Many Biblical references substantiate this reference to Jesus’ divine nature.

For instance, the New Testament gospel of John opens with the following reference to Jesus as the Word of God: “In the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1). Near the close of that same gospel, the Apostle Thomas exclaimed, “My Lord and my God” when he was presented with Jesus’ post-resurrection crucifixion wounds (see John 20:24-29).

Paul the Apostle referenced the “…the blessed hope and glorious appearing of our great God and Savior Jesus Christ” in the epistle of Titus (Titus 2:13). He also referred to “…Christ, who is God over all, blessed forever” in the book of Romans (Romans 9:5 ESV).

We can turn to the epistle of 1 John for another clear expression of Jesus’ deity…

“We know also that the Son of God has come and has given us understanding, so that we may know him who is true. And we are in him who is true by being in his Son Jesus Christ. He is the true God and eternal life” (1 John 5:20 NIV).

Jesus also made a claim to deity in the following exchange with the religious leaders of His day…

“Jesus said to them, ‘Most assuredly, I say to you, before Abraham was, I AM.’ Then they took up stones to throw at Him; but Jesus hid Himself and went out of the temple, going through the midst of them, and so passed by” (John 8:58-59).

Jesus’ use of the term “I AM” in reference to Himself is a direct, unmistakable, and intentional claim to deity, for it aligns with the Old Testament book of Exodus where God used an identical self-designation (see Exodus 3:14). Therefore, we can say the following regarding Christ…

“He is fully God and fully man (Col. 2:9); thus, He has two natures: God and man. He is not half God and half man. He is 100% God and 100% man. He never lost his divinity. He continued to exist as God when He became and added human nature to Himself (Phil. 2:5-11). Therefore, there is a ‘union in one person of a full human nature and a full divine nature.’” ₍₁₎

(1) “Hypostatic Union” CARM Theological Dictionary, retrieved 22 November, 2021 from https://carm.org/dictionary/hypostatic-union/

XXIV

“But of the Son he says, ‘Your throne, O God, is forever and ever, the scepter of uprightness is the scepter of your kingdom’” (Hebrews 1:8 ESV).

Hebrews 1:8 is a remarkable portion of Scripture when we stop to consider it. Here within this passage, God refers to the Son as God, and adds, “…the scepter of your kingdom is a scepter of justice” (CSB).

A “scepter” is a staff held by a reigning monarch. This regal symbol of authority serves to represent a position of leadership, sovereignty, and power. God, the Son holds this royal emblem of authority that is characterized by righteousness (KJV). As this word implies, “righteousness” is associated with that which is right. This characteristic is a basic attribute of God, for He always does what is true, honest, right, and good.

For instance, God does not maintain a double standard or “bend the rules” to favor one person at the expense of another. Instead, He always acts righteously, just as we are told in the Old Testament book of Psalms (see Psalm 11:7). One Biblical scholar offers a further explanation…

“When the Bible speaks of God’s justice, it usually links it to divine righteousness. God’s justice is according to righteousness. There is no such thing as justice according to unrighteousness. There is no such thing as evil justice in God. The justice of God is always and ever an expression of His holy character. The word justice in the Bible refers to a conformity to a rule or a norm. God plays by the rules.”

This same author continues with a question that anticipates the type of objection that might be raised by a skeptic…

“…Is God qualified for the job? To function as the Supreme Judge of heaven and earth, He ought to be just. If the Supreme Judge is unjust, we have no hope of justice ever prevailing. We know that earthly judges can be corrupt. They take bribes; they show partiality; at times they act from ignorance. They make mistakes. Not so with God. There is no corruption in Him. No one can bribe Him. He refuses to show partiality. He is no respecter of persons. He never acts out of ignorance. He does not make mistakes.” ₍₁₎

Finally, we can say that every form of human government has one thing in common- they have all come (or will come) to an end. But this is not so with the righteous kingdom of the Son, for as we read here in Hebrews 1:8, “Your throne, O God, is forever and ever…”

(1) Sproul, R. C. (1993). The Holiness of God. Wheaton, IL: Tyndale House Publishers. [Page 52]

XXV

“You have loved righteousness and hated lawlessness; Therefore God, Your God, has anointed You With the oil of gladness more than Your companions” (Hebrews 1:9).

Hebrews 1:9 raises a challenging question regarding the nature of Christ. Just one verse earlier, we read, “…of the Son he says, ‘Your throne, O God, is forever and ever…” Yet here in the very next verse, we read, “Therefore God, Your God…” In light of these passages, it is not unreasonable to ask the following question: “How could God be the God of God?”

In considering these verses, it’s important to reiterate that Jesus is 100% God and 100% human. But Jesus is not only 100% human; He is the perfect human. You see, one characteristic of human existence is that human beings are limited in such things as knowledge, ability, and experience. As a perfect human being, Jesus subjected Himself to such limitations while continuing to do everything that a perfect human should do. That included things like praying, accepting the limitations of human knowledge, trusting God in the midst of a difficult trial, and acknowledging that God is supreme.

This helps explain the apparent dichotomy we find here in Hebrews 1:9. Jesus did not cease to be God at any time in accepting these human limitations (see Philippians 2:5-8). But in doing so, Jesus secured the ability to fully identify with the human condition in all its forms. We’ll examine this concept in greater detail when we reach Hebrews chapter two.

We can also address this question in another way. While the interrelationship between God the Father and God the Son is one of complete equality, these co-equal members of the Trinity each bear different responsibilities with respect to one another. For instance, the Father holds a place of authority, rule, and leadership. The Son is willingly subordinate to the Father and freely submits to His will. In fact, Jesus even went so far as to say that His very nourishment came from doing God’s will and completing His work (see John 4:31-34).

So, while God the Son is subject to God the Father, the Son is not inferior to the Father. Therefore, “God, your God, has set you above your companions” as we read in the Scripture quoted above. While this passage initially referred to human royalty when it first appeared in the Biblical book of Psalms, it now finds its complete expression here in Hebrews 1:9 in reference to Christ.

XXVI

“And: ‘You, Lord, in the beginning laid the foundation of the earth, And the heavens are the work of Your hands. They will perish, but You remain…’” (Hebrews 1:10-11).

Like many of the passages we’ve already considered in Hebrews chapter one, verses ten and eleven help unlock some essential truths regarding the person of Christ. In this instance, our author has turned to a quote from Psalm 102:26-27 for use as a foundation.

The first element in that foundation is this reference to “You, Lord…” in Hebrews 1:10. The following source analyzes this reference using an ancient Old Testament translation known as the Septuagint (often abbreviated as “LXX”) …

“The Father calls the Son ‘Lord.’ While ‘Lord’ (Greek kurios) can merely be a title ascribed to men or angels, it is also the word used in most LXX manuscripts to render the Divine Name, YHWH. This is likely the sense it carries in the LXX translation of Psalm 102. When used in the Bible as an honorific, ‘lord’ always signifies that the one addressed is superior in rank or social station to the speaker. There are no exceptions.

Thus, if the Father calls the Son ‘lord’ in this sense, it would mean that He acknowledges the Son as superior to Himself in rank. While this usage is possible, it would seem to contradict the numerous times the Father is spoken as being superior to the Son. It is better, then, to understand ‘Lord’ to mean YHWH, as it was in its original setting.

…In relation to the Father, Christ is the Agent through which all things came into being. Yet, in relation to creation both the Father and the Son, along with the Holy Spirit, are the one Creator with all three Persons being fully responsible for bringing all things into existence (Cf. Genesis 1:2, 26-27; Job 33:4; Psalm 104:30)” ₍₁₎

In addition, these verses offer several other valuable insights concerning the person and nature of Christ. For instance…

He is beyond time (or eternal): “You, Lord, in the beginning laid the foundation of the earth…“
He is the agent of creation: “And the heavens are the work of Your hands.”
He will abide beyond the dissolution of this universe: “They will perish, but You remain…’”

This reference to “the heavens perishing” also holds great value for modern-day readers of this passage as well. You see, Hebrews 1:10-11 foreshadows a well-known (but relatively recent) scientific principle. We’ll consider that principle in greater detail next.

XXVII

“And: ‘You, Lord, in the beginning laid the foundation of the earth, And the heavens are the work of Your hands. They will perish, but You remain; And they will all grow old like a garment’” (Hebrews 1:10-11).

One of the more intriguing aspects of this passage involves this reference to the heavens and how they will perish and grow old like a garment. One source explains how this ancient Biblical message is reflected in a relatively modern scientific principle…

“Three different places in the Bible (Isa_51:6; Psa_102:25-26; Heb_1:11) indicate that the earth is wearing out. This is what the Second Law of Thermodynamics (the Law of Increasing Entropy) states: that in all physical processes, every ordered system over time tends to become more disordered. Everything is running down and wearing out as energy is becoming less and less available for use.

That means the universe will eventually ‘wear out’ to the extent that (theoretically speaking) there will be a ‘heat death’ and therefore no more energy available for use. This wasn’t discovered by man until fairly recently, but the Bible states it in clear, succinct terms.” ₍₁₎

While the academic community has formulated this truth into a modern scientific principle, even those who aren’t familiar with the Second Law Of Thermodynamics undoubtedly recognize that everything breaks down, wears out, or stops functioning over time. This is true for living beings and immaterial things alike. For instance, batteries run out of power, metallic surfaces rust, buildings suffer structural failures, bridges and roads decay, and all living things eventually die.

While this may be a depressing reality, it is important to face this critical truth: everything in this present physical order will eventually cease to exist one day. Nevertheless, there is hope in the midst of this fatalistic reality. While the people, places, and things we know today will eventually pass from the scene, Jesus remains. And even though our current world is subject to entropy and decay, it will eventually be replaced by “…a new heaven and a new earth, where righteousness dwells” (2 Peter 3:13).

With this in mind, we would do well to follow the counsel that Jesus offers in the Gospel of Luke…

“Sell your possessions and give to the poor. Provide purses for yourselves that will not wear out, a treasure in heaven that will not be exhausted, where no thief comes near and no moth destroys. For where your treasure is, there your heart will be also” (Luke 12:33-34 NIV).

(1) The Evidence Bible [note on Psalm 102:25-26] Bridge-Logos Publishers 2011

XXVIII

“Like a cloak You will fold them up, And they will be changed. But You are the same, And Your years will not fail” (Hebrews 1:12).

The heart of this passage involves the Biblical doctrine of God’s immutability. The word “immutable” can be defined as something that does not change. Psalm 102:27 (quoted here in Hebrews 1:12) ascribes that quality to God. This passage credits that same attribute to Jesus. The inference is that Christ maintains the same eternal, unchanging nature of the sovereign Lord who appears in Psalm 102:27.

This point from the first chapter of Hebrews is one that our author will reinforce once again in the last chapter of Hebrews: “Jesus Christ is the same yesterday, today, and forever” (Hebrews 13:8). This is important for several reasons.

Since Jesus is unchanging, we can first say that He is utterly dependable. To use a colloquial expression, Christ is as steady as a rock in an ever-changing world. For instance, we never have to worry that Jesus will change and become something other than who He is. Unlike others, we do not need to be concerned that Jesus might change His mind. Instead, He is unchangingly reliable and trustworthy.

Next, the fact that Jesus “…is the same yesterday and today and forever” demonstrates that He is God. You see, some religious organizations teach that Jesus is a man who became a god. Others teach that He was an angel, or a created being. But if either of those beliefs were true, then Jesus could not have been “...the same yesterday and today and for all time” (Mounce).

For example, the idea that a person “becomes” something else implies that he or she has changed. Therefore, if Jesus became a god, an angel, or a being, then He could not have been the same yesterday, today, and forever. Instead, the Biblical Scriptures tell us that Jesus was, is, and will always be God. One Biblical scholar builds upon this idea with an important insight…

“Angels change, heaven and earth change, Jesus does not change, herein is mankind’s hope (cf. Mal 3:6; Jas 1:17) …As the previous phrase addresses the stability of Jesus’ character, this one addresses the permanence of His person.” ₍₁₎

Because of this, we can find encouragement in the words of the following commentary…

“…Christ is our only security in a changing world. Whatever may happen in this world, Christ remains forever changeless. If we trust him, we are absolutely secure, because we stand on the firmest foundation in the universe—Jesus Christ.” ₍₂₎

XXIX

“But to which of the angels has He ever said: ‘Sit at My right hand, Till I make Your enemies Your footstool’?” (Hebrews 1:13).

One of the more frequently quoted Old Testament passages in the New Testament can be found here in Hebrews 1:13: “The Lord said to my Lord, ‘Sit at My right hand, Till I make Your enemies Your footstool’” (Psalm 110:1). In addition to its appearance here in Hebrews 1:13, this portion of Scripture also appears in the Gospels of Matthew, Mark, and Luke, as well as the book of Acts.

Jesus once employed this portion of Scripture in a manner that served to disarm His spiritual opponents…

“While the Pharisees were gathered together, Jesus asked them, saying, ‘What do you think about the Christ? Whose Son is He?’ They said to Him, ‘The Son of David.’ He said to them, ‘How then does David in the Spirit call Him ‘Lord,’ saying: ‘The Lord said to my Lord, “Sit at My right hand, Till I make Your enemies Your footstool”’? If David then calls Him ‘Lord,’ how is He his Son?” And no one was able to answer Him a word, nor from that day on did anyone dare question Him anymore” (Matthew 22:41-46).

This question revealed a truth regarding the Messiah that these religious leaders were not prepared to accept. Since Jewish culture traditionally held a father to be greater than his son, Jesus essentially asked the following question: “If the Savior is the Son of David, why does David call Him ‘My Lord’ instead of ‘My Son?’” The answer is that Christ (as God) is David’s Lord but He is also David’s son according to His genealogy.

One Biblical scholar provides us with a further explanation…

“Jesus stumped his skeptical Jewish questioners by putting them in a dilemma. How could David call the Messiah ‘Lord’ (as he did in Psalm 110:1 ), when the Scriptures also say the Messiah would be the ‘Son of David’ (which they do in 2 Sam. 7:12f .)? The only answer to this is that the Messiah must be both man to be David’s son (offspring) and God to be David’s Lord. In other words, in affirming these two truths from Scripture, Jesus is claiming to be both God and man.” ₍₁₎

Thus, the Son is seated in a position of authority, power, sovereignty, and honor, while the members of the angelic realm serve within their designated areas of responsibility. We’ll consider those responsibilities at greater length in our final study in this chapter.

(1) Geisler, N. L., & Saleeb, A. (2002). Answering Islam: the crescent in light of the cross (2nd ed., p. 266). Grand Rapids, MI: Baker Books.

XXX

“Are they not all ministering spirits sent forth to minister for those who will inherit salvation?” (Hebrews 1:14).

Hebrews 1:14 tells us that angels “…are spirits sent to serve those who are going to receive salvation” (GW). The Biblical record tells us that angels approach that ministry in a variety of ways. For instance…

Angels have extricated God’s people from imprisonment (Acts 12:7).
Angels have also served to encourage the people of God in times of trouble or danger (Judges 6:12, Acts 27:23-24).
Jesus once related the account of a poor beggar who was carried by angels following his death (Luke 16:22).
Psalm 91 tells us that God directs His angels to protect those who trust in Him (Psalm 91:11).
An angelic being once provided food and drink for a person in need (1 Kings 19:5-7).
Joseph, the husband of Mary, received guidance and direction from an angel concerning his wife and the infant Jesus (Matthew 2:19-20).
In addition, angels ministered to Jesus following the devil’s temptation in the wilderness (Matthew 4:1-11).

However, angels have also carried out far more contentious tasks. For example…

Angels were actively involved in executing God’s judgment against the cities of Sodom and Gomorrah (Genesis 19:1-29).
It also appears that there are (or at least have been) clashes between angelic beings who are loyal to God and those who are not (see Daniel chapter ten and Jude 1:9 for some examples).
The Old Testament book of 2 Kings reports that the angel of the Lord once put 185,000 soldiers to death (2 Kings 19:35).
Revelation 12:7-9 tells us that there will be open warfare between the members of the angelic and demonic realms in the future.

In light of these things, the following author offers some important reflections…

“Notice that Hebrews 1:14 tells us that angels are sent to render service to the heirs of salvation. The angels are specifically appointed by God to carry out tasks on behalf of believers. They are all under His control, and are in a subordinate position to Him. It is important to keep this in mind, for many angel enthusiasts today have focused so much attention on angels that God is left entirely out of the picture. We must never forget that angels assist us because God has ordained it that way.” ₍₁₎

And with that, another source prepares us for our transition into Hebrews chapter two…

“With this mention of ‘salvation’ the author closes his discussion concerning the cosmic dimensions of the Son, and moves on to a new topic-the role of Jesus in redemption on the plane of historical events.” ₍₂₎

2 Timothy Chapter Four

Roughly 25% of the book of 1 Thessalonians is dedicated to the subject of end-times related events. We find a large portion of that 25% here in the opening ten verses of 1 Thessalonians chapter five. That section begins with the following message…

“But concerning the times and the seasons, brethren, you have no need that I should write to you. For you yourselves know perfectly that the day of the Lord so comes as a thief in the night” (1 Thessalonians 5:1-2).

This reference to “the times” is a shorthand way of referring to a historic timeline of events. The “seasons” are associated with the individual characteristics of a given age. For instance, we might associate the 18th and 19th centuries (“the times”) with the first Industrial Revolution (or “the season”) that characterized that age. We often combine these two ideas whenever we speak of “the signs of the times” to describe a quality or characteristic of a particular time period.

There are only two other references to “times and seasons” in the Biblical Scriptures. The first occurs in the book of the prophet Daniel…

“…Blessed be the name of God forever and ever, For wisdom and might are His. And He changes the times and the seasons; He removes kings and raises up kings; He gives wisdom to the wise And knowledge to those who have understanding. He reveals deep and secret things; He knows what is in the darkness, And light dwells with Him” (Daniel 2:20-22).

The other Biblical reference to “times and seasons” appears in Acts 1:6-7 where Jesus answered the following question from His disciples: “…they asked Him, saying, ‘Lord, will You at this time restore the kingdom to Israel?’ And He said to them, ‘It is not for you to know times or seasons which the Father has put in His own authority.’”

We can glean some important insights from these references. First, we can say that God ultimately orchestrates the events of human history (“…He changes the times and the seasons“). And while God may elect to reveal “…deep and secret things,” He has sovereignly declined to provide us with a detailed timeline of end-time events (“…It is not for you to know times or seasons which the Father has put in His own authority“).

Nevertheless, 1 Thessalonians 5:1-2 provides us with a significant descriptive element in the form of a phrase that is rich with Biblical significance: “…the day of the Lord so comes as a thief in the night.” We’ll take a closer look at this reference to “…the day of the Lord” next.

“I solemnly charge you before God and Christ Jesus, who is going to judge the living and the dead, and by his appearing and his kingdom:” (2 Timothy 4:1 NET).

Like many things, our view of the word “judgment” often depends upon our perspective. For instance, a person who has done something wrong is probably uncomfortable with the idea of “judgment.” On the other hand, let’s consider the alternative example of a well-prepared student or athlete. A person in that position may welcome the judgment of a written test or athletic contest to demonstrate his or her proficiency.

This latter example is true in a spiritual sense as well, for as Jesus once remarked, “…he who does the truth comes to the light, that his deeds may be clearly seen, that they have been done in God” (John 3:21).

These distinctions are important, for unlike the “Great White Throne Judgment” of the unrighteous dead (as detailed in Revelation 20:11-15), the future judgment of God’s people will follow a different path. We can illustrate this difference with a look at Jesus’ statement from Revelation 3:5: “He who overcomes shall be clothed in white garments, and I will not blot out his name from the Book of Life; but I will confess his name before My Father and before His angels” (see also John 6:37-39, John 10:27-28, and Romans 8:33-39).

Because of this, we can say with certainty that the future judgment of God’s people will not involve the question of salvation, for Jesus addressed the sentence against humanity through His sacrificial death. Those who accept Jesus’ substitutionary atonement by faith are not only freed from sin’s death penalty, but are restored to a right relationship with God through His sacrifice.

However, the New Testament book of 2 Corinthians tells us that every man or woman of God will undergo a different type of judgment: “…Christ will judge each of us for the good or the bad that we do while living in these bodies” (2 Corinthians 5:10 CEV). In the words of one commentator, “The judgment seat of Christ will reveal our lives of service for Christ exactly as they have been. Not only the amount of our service, but also its quality, and even the very motives that prompted it will be brought into review.” ₍₁₎

This reality should prompt us to prayerfully examine our choices (and the motives behind them) now. It is far better to bring those choices and motives into alignment with God’s will today lest we suffer the regret associated with our failure to do so when we are called to account for them tomorrow.

(1) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad Thomas Nelson Publishers (2 Corinthians 5:10) p.1839

III

“I charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by his appearing and his kingdom” (2 Timothy 4:1 ESV).

The following commentary offers an excellent overview of Jesus’ second advent in the context of 2 Timothy 4:1…

“Christ’s appearing and His Kingdom are not the same thing. His appearing is the epiphany, the rapture of the church. His Kingdom refers to the revelation of Christ when He returns to earth to establish His Kingdom. Twice He will do some judging. He will judge His own when He takes them out of the world. Also, He will judge those who turn to God in the Great Tribulation.

All of us who are believers will come before Him for judgment at one time or another. Our lives are going to be tested to see if we are to receive a reward or not. Paul is saying, ‘In view of the fact that you, Timothy, are going to stand before Him to have your life judged, this is what you are to do.’ These instructions to Timothy are just as pertinent in our day as at the time they were given by the mouth of Timothy. This is what God is saying to you and me right now.” ₍₁₎

Another source adds the following words of encouragement…

“Sometimes we are tempted to be discouraged, to doubt that He is coming back, because it has been almost two thousand years since His ascension. But the people of God had to wait millennia for His first advent, and their faith was vindicated when He was born in Bethlehem. Our faith will be vindicated as well when our Savior comes in glory. ” ₍₂₎

Since this world will eventually be replaced by “…a new heaven and a new earth, where righteousness dwells” (2 Peter 3:13), Paul the Apostle encouraged Timothy to live and work in light of that reality. Thus, every man or woman of God should be motivated (at least in part) by the anticipation of “…Christ Jesus, who is going to judge the living and the dead, and by his appearing and his kingdom” (NET).

As Jesus reminded us in John 9:4, “We must quickly carry out the tasks assigned us by the One who sent us. The night is coming, and then no one can work” (NLT). Therefore, the certainty of Jesus’ return should prompt us to prayerfully consider how we can best redeem the time that God has graciously allotted to us. We’ll see what that meant for Timothy (and us as well) in the following verse.

(2) “The Advent of Christ” Tabletalk magazine, March, 2013 [pg. 59]

“Preach the word! Be ready in season and out of season. Convince, rebuke, exhort, with all longsuffering and teaching” (2 Timothy 4:2).

Although it may not seem obvious, there is a difference between preaching (which is the first directive in this passage) and teaching (which forms the last directive). Preaching is generally associated with an exhortation to righteousness, while teaching involves the act of communicating the Scriptures in a way that others can understand, remember, and apply.

These directives are important because Paul the Apostle has made repeated references to false doctrines and worthless debates throughout his Biblical letters to Timothy. There are at least two different factors that contribute to such things in the context of this passage. First, we can say that many false beliefs often take root where people are unfamiliar with the Scriptures. It is for this reason that Paul encouraged Timothy (and modern-day readers by extension) to preach and teach God’s Word.

The second consideration involves the way we interpret and apply the Scriptures. You see, it is one thing to adapt a Biblical teaching or principle to the circumstances of life. However, it is something quite different to read something into a Biblical text that isn’t there. Theologians refer to this practice as eisegesis, a word that describes the act of reading an opinion or personal bias into a Biblical text that is not supported by the text or context.

One source identifies the issue with that approach…

“…There are various ways to use the word of God deceitfully, or to tamper with it. Using a Bible text to preach a ‘sermon’ that has little or nothing to do with the Bible is one of the common ways of doing it.” ₍₁₎

The opposite of eisegesis is exegesis, or the process by which we extract the meaning and application from a Biblical passage. These distinctions help shape the way we fulfill these directives to preach and teach God’s Word.

For instance, we can impose our preferences upon the Biblical text (eisegesis) or we can extract the meaning from the text (exegesis). In the first instance, we are more likely to alter a Biblical teaching to suit our preference. That approach will undoubtedly lead to “…disputes rather than godly edification which is in faith” (1 Timothy 1:3). In the second instance, we are more likely to adapt our thinking and behavior to a Biblical teaching and fulfill the message of 1 Timothy 4:6…

“If you instruct the brethren in these things, you will be a good minister of Jesus Christ, nourished in the words of faith and of the good doctrine which you have carefully followed.”

(1) Paul T. Butler. The Bible Study Textbook Series, Studies In Second Corinthians (College Press) [p. 93] Copyright © 1988 College Press Publishing Company https://archive.org/stream/BibleStudyTextbookSeriesSecondCorinthians/132Corinthians-Butler_djvu.txt

“preach the word; be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching” (2 Timothy 4:2 ESV).

Two sources offer several compelling insights on the subject of “preaching the word” from this passage…

“Timothy is to preach the Word. The word ‘Word’ here refers to the whole body of revealed truth, as will be seen by comparing this passage with 1Th_1:6 and Gal_6:6. The preacher must present, not book reviews, not politics, not economics, not current topics of the day, not a philosophy of life denying the Bible and based upon unproven theories of science, but the Word. The preacher as a herald cannot choose his message. He is given a message to proclaim by his Sovereign. If he will not proclaim that, let him step down from his exalted position.” ₍₁₎

“Where are those who today declare the whole counsel of God? Paul warned that in the last days, people would not endure sound doctrine, but look for teachers who would tell them what they want to hear – teachers who will scratch their itching ears (2 Timothy 4:3) Many preachers today simply use a Bible text as a launching pad, and then get on to say what they want to say – what the people want to hear. Others throw in Bible quotations to illustrate their points, or to illustrate their stories! But who will simply let the Bible speak for itself and let it declare its own power?

…The preacher who preaches what his audience wants to hear, and not the whole counsel of God, hurts both his audience and himself! We also must demand that we are being taught the whole counsel of God; not just interesting topics, not just what we want to hear, not just the things that will grab people, but what God says to all of our lives.” ₍₂₎

The following Biblical verses also serve to reinforce these admonitions…

“Our message is not about ourselves. It is about Jesus Christ as the Lord. We are your servants for his sake” (2 Corinthians 4:5 GW).

“We proclaim Him, warning and teaching everyone with all wisdom, so that we may present everyone mature in Christ” (Colossians 1:28 HCSB).

Because of this, we should be wary of sermons that revolve around a speaker’s opinion or preferred doctrine. While every sermon reflects the minister to some extent, we should be alert to those who promote their views or interests at the expense of the Scriptures. Those who do so neglect to “preach the word“ as we read here in 2 Timothy 4:2.

(2) Guzik, Dave, Acts 20 – Paul’s Farewell to the Ephesian Elders, https://www.blueletterbible.org/Comm/archives/guzik_david/StudyGuide_Act/Act_20.cfm

“Preach the word; be prepared in season and out of season; correct, rebuke and encourage–with great patience and careful instruction” (2 Timothy 4:2 NIV).

The next directive given to us in 2 Timothy 4:2 involves being prepared to represent Christ “in season and out of season.” In other words, we should be ready to communicate spiritual truths when it is convenient and when it is not. Much like an athlete who is ready and prepared when called to enter a competition, we should also be ready to accurately represent Christ to others.

The next two items on this list involve reproof (or correction) and rebuke. One Pastoral commentator expands on these concepts with the following insight: “(This represents the) negative side of preaching the Word… The Gr. word for ‘reprove’ refers to correcting behavior or false doctrine by using careful biblical argument to help a person understand the error of his actions. The Gr. word for ‘rebuke’ deals more with correcting the person’s motives by convicting him of his sin and leading him to repentance.” ₍₁₎

There are two equal and opposite concerns regarding this aspect of preaching and teaching. The first involves those who are reluctant to correct others when it is appropriate to do so. A person who falls into this category would do well to consider the account of Eli, an Old Testament priest. Eli failed to correct the inappropriate behavior of those who were under his authority and ultimately paid a terrible price (1 Samuel 2:12-17, 22-34, 3:11-14, 4:11-22).

The opposite extreme involves the type of person who takes pleasure in correcting others. Those who possess this kind of overly-corrective attitude should contemplate the message of James 3:17-18: “…the wisdom that comes from heaven is first of all pure; then peace-loving, considerate, submissive, full of mercy and good fruit, impartial and sincere. Peacemakers who sow in peace reap a harvest of righteousness” (NIV).

The next attribute is exhortation or encouragement. This represents the affirmative aspect of preaching and teaching and typically involves a call to act upon the truths of Scripture.

2 Timothy 4:2 then closes with the procedure for implementing these directives: “…with great patience and careful instruction.” In the words of one source, “great patience” (or “longsuffering”) “…speaks of that temper which does not easily succumb under suffering, of that self-restraint which does not hastily retaliate a wrong.” ₍₂₎ This is coupled with “careful instruction,” a reference to the serious nature of this subject and our responsibility to give it the respect and attention it deserves.

(1) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (2 Ti 4:2). Nashville, TN: Thomas Nelson Publishers.

VII

“For the time will come when they will not endure sound doctrine, but according to their own desires, because they have itching ears, they will heap up for themselves teachers; and they will turn their ears away from the truth, and be turned aside to fables” (2 Timothy 4:3-4).

2 Timothy 4:3-4 signals the return to a recurring theme within the Pastoral Epistles of 1 Timothy, 2 Timothy, and Titus- the subject of sound doctrine. The Living Bible paraphrases verse three in the following manner…

“There is going to come a time when people won’t listen to the truth but will go around looking for teachers who will tell them just what they want to hear.”

In one sense, this passage illustrates the familiar law of supply and demand. For instance, there will always be opportunists who seek to fulfill the need for a commodity that is in high demand. In like manner, there will always be those who are willing to fulfill the demand for a spiritual message that conforms to an audience’s preference as long as that demand exists.

This is an important consideration, for the size of a church congregation does not necessarily correspond with the presence of sound Biblical teaching. For example, we might observe a well-attended religious service and assume that God’s blessing is upon that assembly. Unfortunately, that may not be true, for any congregation might grow under the leadership of a charismatic minister or a dynamic speaker who tells others what they want to hear.

The Biblical church of Sardis may serve as the best illustration of this unfortunate reality. Consider Jesus’ message to the church at Sardis from Revelation 3:1: “…I know your works; you have a reputation for being alive, but you are dead” (HCSB). While the congregation at Sardis was likely known as a busy and dynamic fellowship in its day, that appearance had little to do with their real spiritual condition.

Their example tells us that it is possible for a church to function as an active religious institution, yet still be far from where God wants it to be. A congregation that has a reputation as a living and active fellowship but has turned “…their ears away from the truth” may be externally alive but spiritually dead.

Finally, this passage reminds us that a popular teaching is not always synonymous with a Biblically accurate teaching. The question is really one of truth- does that spiritual teaching accurately reflect the Word of God or does it serve those who “…will not endure sound doctrine”?

VIII

“For the time is coming when people will not endure sound teaching, but having itching ears they will accumulate for themselves teachers to suit their own passions, and will turn away from listening to the truth and wander off into myths” (2 Timothy 4:3-4 ESV).

We can gain a better understanding of this passage if we take some time to look at its constituent elements. We can begin by noting that Paul the Apostle was well-acquainted with the first characteristic mentioned in these verses: “…the time will come when they will not endure sound doctrine” (KJV). For instance, the subject of Jesus’ death and resurrection brought the following responses from a group of intellectual leaders when Paul visited the ancient city of Athens…

“As soon as the people heard Paul say that a man had been raised from death, some of them started laughing. Others said, ‘We will hear you talk about this some other time’” (Acts 17:32 CEV).

While this dismissive attitude was partially reflective of Paul’s era (and every subsequent era to a greater or lesser extent), it will assume a more dominant role as we draw closer to the end of this human era. This message parallels a similar theme from Paul’s first Biblical letter to Timothy…

“The Spirit clearly says that in later times some will abandon the faith and follow deceiving spirits and things taught by demons. Such teachings come through hypocritical liars, whose consciences have been seared as with a hot iron” (1 Timothy 4:1-2 NIV).

While 1 Timothy 4:1-2 references false teachers and the forces behind them, 2 Timothy 4:3-4 tells us that there is culpability on the part of their listeners as well. You see, those who will not accept sound Biblical instruction provide fertile soil to heretical teachers. They also face increased vulnerability to deception, fraud, and falsehood.

Unfortunately, there are some who prefer to listen to a spiritual message that corresponds with their attitudes and beliefs rather than conform their attitudes and beliefs to God’s Word. As mentioned previously, the supply of those who are willing to offer such messages will always rise to meet that demand as long as it exists.

From an alternate perspective, a person who conveys sound Biblical teaching should not be distressed if that teaching fails to resonate with others. While it is our responsibility to make the Word of God accessible within our circle of influence, there will always be some (or perhaps many) who will not endure sound doctrine. We’ll see why people will not endure sound teaching next.

“For the time will come when people will not put up with sound doctrine. Instead, to suit their own desires, they will gather around them a great number of teachers to say what their itching ears want to hear. They will turn their ears away from the truth and turn aside to myths” (2 Timothy 4:3-4 NIV).

As we continue with our look at 2 Timothy 4:3-4, we now stop to examine the motivating force that compels those who will not put up with sound doctrine: “…in accordance with their own lust they will heap up teachers for themselves” (Mounce).

While many are undoubtedly misled by the heretical doctrines of false teachers, this passage tells us that there are others who choose to accept such teachings because it suits their purpose. 2 Timothy 4:3 associates that purpose with “lust” (KJV), a characteristic trait of those who use others to satisfy their appetites and needs.

This means that false teachers and those who pursue them are using one another to some degree. The teacher brings a message that will curry favor with an audience. The audience corresponds by supporting that teacher as long as he or she tells them what they want to hear. To further illustrate that relationship, these verses utilize the familiar imagery of a persistent itch coupled with the depiction of a human ear.

You see, a person with an itch typically scratches that itch to make him or herself feel better. In the context of 2 Timothy 4:3-4, the itch in question is likely caused by a nagging realization that we are not everything we should be. For instance, we inherently know that certain actions are unjust (such as lying, cheating and/or stealing, to name a few examples). We recognize the injustice of such behaviors because they are inconsistent with the way we want others to behave toward us. Yet who among us has not engaged in these behaviors?

We may compile layers of justifications or rationalizations to excuse our failures in these areas, but deep down, we know we are guilty of not being everything we should be. While God graciously offers a solution to this human dilemma, others prefer to insulate themselves from such realities.

When faced with this “itch,” some prefer to scratch it by searching for spiritual teachers who will tell them what they want to hear; things that will make them feel good about themselves without the “burden” of things like repentance and submission to God’s authority. That may make us feel good for a while, but it fails to address the source of the issue. Therefore, those who choose that path must therefore continue to “…collect for themselves more and more teachers who will tell them what they are itching to hear” (GNT).

“For a time will be when they will not endure sound doctrine, but they will heap up teachers to themselves according to their own lusts, tickling the ear. And they will turn away their ears from the truth and will be turned to myths”(2 Timothy 4:3-4 MKJV).

“Some people have an endless fascination with everything but the truth.” ₍₁₎

We should note two important aspects regarding those who “…will not endure sound doctrine” (NKJV) from this passage: they will turn from sound teaching and be turned from it as well. While this may seem to be an insignificant difference, one Biblical scholar explains that there is more to this distinction than it may seem…

“The words ‘turn away’ (apostrepho), carry the idea of ‘averting.’ That is, those who follow these heretics, not only turn away their ears from the truth, but see to it that their ears are always in such a position that they will never come in contact with the truth. Notice the active voice of the verb ‘turn away,’ and the passive voice of the verb ‘shall be turned.’ The first named action is performed by the people themselves, while in the case of the second one, they are acted upon by an outside force.

…When people avert their ears from the truth, they lay themselves open to every Satanic influence, and are easily turned aside to error. …Like a dislocated arm which has no freedom of action, they have given themselves over to a delusion which incapacitates them for any independent thinking along religious lines which they might do for themselves.” ₍₂₎

So much like a radio with an antenna that can be turned to receive broadcasts from one direction instead of another, this passage describes those who willingly turn from sound Biblical doctrine in favor of something else they’d rather hear. Thus, in the words of another source, “He who despises sound teaching, leaves sound teachers; they seek instructors like themselves.” ₍₃₎

Unfortunately, the fact that some elect to “…turn their ears away from the truth” (NKJV) does not serve to invalidate the truth. One Pastoral commentator gets to the heart of this matter in a very direct and forthright manner: “They will do this because truth requires the admission of human weakness, which people do not like to admit; the restraint of passions, which they do not like to do; and submission to the authority of God and other authorities under him, which they dislike and reject.” ₍₄₎

(1) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2174). Orlando, FL: Reformation Trust.
(2) Kenneth S. Wuest, Word Studies in the Greek New Testament [note on 2 Timothy 4:3-4] Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.
(3) Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. “Commentary on 2 Timothy 4:3”. “Commentary Critical and Explanatory on the Whole Bible”. https://www.studylight.org/commentaries/eng/jfb/2-timothy-4.html
(4) Excerpted with permission from The Majesty of Ministry © 1982 by Ray Stedman Ministries. All rights reserved. Visit www.RayStedman.org for the complete library of Ray Stedman material. Please direct any questions to webmaster@RayStedman.org https://www.raystedman.org/new-testament/timothy/the-majesty-of-ministry

“A time will come when people will not listen to accurate teachings. Instead, they will follow their own desires and surround themselves with teachers who tell them what they want to hear. People will refuse to listen to the truth and turn to myths” (2 Timothy 4:3-4 GW).

This not the first time Paul the Apostle has addressed the subject of mythic beliefs and their relationship to sound Biblical teaching in his New Testament letters to Timothy. The challenge of interacting with those who chose to reject the truth in favor of myths or fables (NKJV) was an ongoing reality for Paul…

“As I urged you when I went into Macedonia, stay there in Ephesus so that you may command certain people not to teach false doctrines any longer or to devote themselves to myths and endless genealogies. Such things promote controversial speculations rather than advancing God’s work–which is by faith” (1 Timothy 1:3-4 NIV).

Paul addressed a similar concern in his Biblical letter to Titus…

“…rebuke them sharply that they may be healthy in the faith and not pay attention to Jewish myths and commands of people who reject the truth” (Titus 1:13-14 NET).

In this context, a “myth” refers to a legendary account or fabricated religious story. So why would some choose to devote themselves to such things? Well, the answer may have something to do with one aspect of human nature.

You see, people naturally gravitate towards things that are easy. This is not necessarily a bad thing. For instance, it would be foolish to engage in a difficult procedure when an easier method can achieve the same result with less effort. The problem is that God’s Word often asks us to do difficult things.

For example, it is relatively easy to speculate on matters of religious opinion, share our thoughts regarding the state of modern-day spirituality, or offer theories concerning prophetic events that have not yet taken place. It is often easier to surround ourselves with those who are willing to accommodate us in these areas and avoid others who are committed to speaking the truth in love (Ephesians 4:15).

On the other hand, it is much more difficult to forgive those who have wronged us, demonstrate the love of Christ to unpleasant people, or accept correction from God’s Word in those areas of life where we might be falling short. Those who choose to isolate themselves from such challenges may wish to consider if they are among those whom Paul addresses here in 2 Timothy 4:3-4.

XII

“But you be watchful in all things, endure afflictions, do the work of an evangelist, fulfill your ministry” (2 Timothy 4:5).

Here in 2 Timothy 4:5, Paul the Apostle urged Timothy to remain attentive and endure afflictions, especially in matters of spiritual concern. With these characteristics in mind, let’s consider some obstacles which may impede our ability to exercise these qualities…

Spiritual lethargy: We may grow disheartened by the seemingly never-ending problems of daily life and the prospect of having to deal with those problems into the foreseeable future. In such instances, we would do well to remember Jesus’ counsel from Matthew 6:34: “So then, do not worry about tomorrow, for tomorrow will worry about itself. Today has enough trouble of its own” (NET). It also helps to focus upon the following promise from Galatians 6:9: “And let us not get tired of doing what is right, for after a while we will reap a harvest of blessing if we don’t get discouraged and give up.”

Fear: Fear is a quality that may limit our ability to fulfill God’s agenda for our lives. But as Proverbs 20:29 reminds us, “Fear of man is a dangerous trap, but to trust in God means safety” (TLB). As Jesus also reminded us in the Gospel of Luke, “I tell you, my friends, do not be afraid of those who kill the body and after that can do no more. But I will show you whom you should fear: Fear him who, after your body has been killed, has authority to throw you into hell. Yes, I tell you, fear him” (Luke 12:4-5 NKJV).

Unbelief: Hebrews 3:12 provides us with a cautionary message in this regard: “Beware, brethren, lest there be in any of you an evil heart of unbelief in departing from the living God” (Hebrews 3:12).

Criticism from others: Paul the Apostle offered an excellent model for dealing with criticism: “We try to live in such a way that no one will ever be offended or kept back from finding the Lord by the way we act, so that no one can find fault with us and blame it on the Lord” (TLB). 1 Peter 2:12 adds, “Be careful to live properly among your unbelieving neighbors. Then even if they accuse you of doing wrong, they will see your honorable behavior, and they will give honor to God when He judges the world” (NLT).

Disappointment: It is difficult and challenging when others let us down and disappoint us. In such instances, we should remember the counsel found in Hebrews 12:2 “Let us keep our eyes fixed on Jesus, on whom our faith depends from beginning to end” (GNB).

XIII

“For I am already being poured out as a drink offering, and the time of my departure is at hand” (2 Timothy 4:6).

This verse (and those that follow) serve to reveal Paul the Apostle’s mindset in light of his impending death. Under the inspiration of the Holy Spirit, Paul referenced a familiar sacrificial element in assessing his departure from this earthly life: the drink offering.

This type of sacrificial offering first appeared in Genesis chapter thirty-five. In that portion of Scripture, God appeared to the Old Testament patriarch Jacob to confirm the promises He made earlier to Jacob’s ancestors. Jacob responded by erecting a pillar to commemorate the place where God had spoken to him and poured a drink offering upon it (see Genesis 35:9-15).

Later with the advent of the Old Testament sacrificial system, the Israelite priests were charged with the responsibility of presenting several different sacrificial offerings (including a drink offering) each day (see Numbers chapter twenty-eight). One source explains the function of the drink offering within this sacrificial system: “After the Jewish priest offered the lamb, ram, or bull in this ritual, he poured wine beside the altar. This was the last act in the sacrificial ceremony, all of which symbolized the dedication of the believer to God in worship.” ₍₁₎

Israel’s king David also made use of this symbolism to honor a group of valiant warriors who risked their lives to draw water for him from one of his favorite wells (see 2 Samuel 23:13-17).

Paul now turned to this imagery to illustrate his perspective on the subject of his approaching death. Just as wine was poured from a cup as a sacrificial offering in the presence of God, Paul’s earthly life was now being emptied in a similar manner. However, this was not the first time Paul made use of this word picture. Earlier in his letter to the church at Philippi, he also wrote the following…

“Even if I am to be poured out as a drink offering upon the sacrificial offering of your faith, I am glad and rejoice with you all” (Philippians 2:17 ESV).

So much like the sacrificial drink offerings that were regularly poured out before God, Paul was also committed to pouring out his life in fulfillment of God’s will as the end of his life drew near. For Paul, those final drops were now draining away, and that undoubtedly accounts for the sense of urgency that we’ll see over the last few verses of this letter.

(1) William Hendriksen, New Testament Commentary: Exposition of the Pastoral Epistles, p 313. Quoted in Dr. Thomas L. Constable, Notes on 2 Timothy 2021 Edition [Paul’s role in the last days 4:6-8] https://www.planobiblechapel.org/tcon/notes/html/nt/2timothy/2timothy.htm

XIV

“For I am already being poured out as a drink offering, and the time of my departure has come” (2 Timothy 4:6 ESV).

For many, their departure from this life is a prospect that seems exceedingly remote, assuming they think about that subject at all. Yet how many of us actually stop to consider an important question: how much time do we really have? The unfortunate reality is that life can pass very quickly and nothing is guaranteed.

While this is hardly a popular subject, the Old Testament book of Ecclesiastes provides us with an important reminder: “A wise person thinks a lot about death, while a fool thinks only about having a good time” (Ecclesiastes 7:3-4 NLT). 2 Timothy 4:6 indicates that Paul the Apostle took that counsel seriously in regard to his own mortality.

In the original language of this verse, the word “departure” referenced a sailing vessel that had been loosed from its mooring. It was also used to convey the relocation of a military encampment. Thus, this imagery tells us that Paul viewed physical death as an exit from this life to another. We can also say that Paul welcomed that exit based on the following portion of his letter to the Philippian church…

“…living to me means simply ‘Christ’, and if I die I should merely gain more of him. I realise, of course, that the work which I have started may make it necessary for me to go on living in this world, I should find it very hard to make a choice. I am torn in two directions—on the one hand I long to leave this world and live with Christ, and that is obviously the best thing for me.

Yet, on the other hand, it is probably more necessary for you that I should stay here on earth. That is why I feel pretty well convinced that I shall not leave this world yet, but shall be able to stand by you, to help you forward in Christian living and to find increasing joy in your faith” (Philippians 1:21-25 Phillips).

Much like Paul the Apostle, our view of death is largely influenced by our perception of what will take place beyond it. In this respect, Jesus once made an important statement followed by an equally important question…

“…I am the resurrection and the life. He who believes in Me, though he may die, he shall live. And whoever lives and believes in Me shall never die. Do you believe this?” (John 11:25-26).

“I have fought the good fight, I have finished the race, I have kept the faith” (2 Timothy 4:7).

One of the characteristic elements of Paul the Apostle’s New Testament letters involves his use of athletic illustrations. Because of this, it should come as no surprise to find that Paul employed a boxing reference in the passage quoted above.

In addition to what we read here in 2 Timothy 4:7, Paul also employed the imagery of a boxer in his first Biblical letter to Timothy as well as the New Testament book of 1 Corinthians. In that portion of Scripture, Paul used the example of a prizefighter to communicate the importance of qualities like focus, purpose, commitment, and dedication as they relate to a life that honors Christ…

“So I run with purpose in every step. I am not just shadowboxing. I discipline my body like an athlete, training it to do what it should. Otherwise, I fear that after preaching to others I myself might be disqualified” (1 Corinthians 9:26-27 NLT).

These analogies reflected Paul’s mindset as he took part in the spiritual contest of life. However, Paul’s best-known use of this imagery might be found in some of his last recorded words as he neared the final round of his earthly existence: “I have fought the good fight, I have finished the race, I have kept the faith.”

This courageous statement reflected the attitude of a man who could face the prospect of eternity with the knowledge that he had invested his earthly life in service to Christ. Compare this fearless declaration to a different type of statement made by another person who, like Paul, was facing the end of his earthly existence: “What an account I shall have to give to God! How I should like to live otherwise than I have lived” (Phillip III, King of France, 1396-1467).

A survey of Paul’s life from the second half of the Biblical book of Acts demonstrates that he had been diligent, faithful and productive with the resources God had given him. Therefore, Paul could take an accurate assessment of his life as he neared the end of his time on earth and look back with the satisfaction of an athlete who had “given it his all.” In the words of one commentator, Paul had kept the faith, kept the doctrines of the gospel. What comfort will it afford, to be able to speak in this manner toward the end of our days!” ₍₁₎

(1) Henry, Matthew. “Concise Commentary on 2 Timothy 4”. “Matthew Henry Concise Commentary on the Whole Bible”. https://www.studylight.org/commentaries/eng/mhn/2-timothy-4.html. 1706.

XVI

“Finally, there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will give to me on that Day, and not to me only but also to all who have loved His appearing” (2 Timothy 4:8 NKJV).

Unlike the traditional crown that is associated with a royal king, the crown mentioned here in 2 Timothy 4:8 referred to the laurel (or ivy) wreath that was presented to the winner of an ancient athletic contest. We can find a modern-day equivalent of this award in the form of a trophy that is given to the champion in a competitive event.

But unlike the discarded trophy from a long-forgotten contest that holds no further relevance, the crown of righteousness mentioned here will never lose its value. The Lord will award this crown to everyone who has “…set their affection on his appearing” (NET). Since it is bestowed by the God of eternity, it will always mean something important to those who receive it as well as everyone else.

The following author makes some important observations regarding this crown that are worthy of our attention…

“The crown of righteousness is given to those who long for the second coming of Christ (2 Timothy 4:8). It is highly revealing that in Revelation 4:10 we find believers casting their crowns before the throne of God in an act of worship and .adoration. This teaches us something very important. Clearly the crowns (as rewards) are bestowed on us not for our own glory but ultimately for the glory of God. We are told elsewhere in Scripture that believers are redeemed in order to bring glory to God (1 Corinthians 6:20). It would seem that the act of placing our crowns before the throne of God is an illustration of this.

Here’s something else to think about. The greater reward or crown one has received, the greater capacity one has to bring glory to the Creator. The lesser reward or crown one has received, the lesser his capacity to bring glory to the Creator. Because of the different rewards handed out at the judgment seat of Christ, believers will have differing capacities to bring glory to God.

Still, we shouldn’t take this to mean that certain believers will have a sense of lack throughout eternity. After all, each believer will be glorifying God to the fullness of his capacity in the next life. Each one of us, then, will be able to ‘declare the praises of him who called [us] out of darkness into his wonderful light’ (1 Peter 2:9).₍₁₎

Image Credit: “Wanna know what I think of your trophies?” by Lodigs is licensed under CC BY-NC 2.0

XVII

“Be diligent to come to me quickly; for Demas has forsaken me, having loved this present world, and has departed for Thessalonica–Crescens for Galatia, Titus for Dalmatia” (2 Timothy 4:9-10).

If we were to paraphrase this message from Paul the Apostle, we might do so in the following manner: “The curtain is about to close on the story of my life, Timothy. Please make every effort to visit me quickly.” As we consider these verses, it’s easy to imagine that advancing age and physical infirmity made it difficult for Paul to live without the assistance of his friends.

We should also note the emotional intensity within this passage, for it clearly expresses Paul’s sense of loneliness as he sat chained in a cold, damp prison cell. In addition to these physical and emotional challenges, Paul also carried the burden imposed by a former colleague who had abandoned him: “Demas has deserted me because he loves the things of this life and has gone to Thessalonica” (NLT).

Although Demas is largely unknown to us, he is mentioned once in Paul’s epistle to the church at Colossae and again in his message to Philemon. Since Paul offered greetings from Demas in those letters (and even identified him as “a fellow laborer” in his message to Philemon), he must have been a relatively close companion. Unfortunately, it also appears that Demas was someone who left Paul in favor of the attractions offered by this present world. Apparently, the lure of such things was more important to Demas than the God-honoring lifestyle modeled by Paul the Apostle.

This unfortunate circumstance offers an important reminder for today, for there are bound to be “Demas-es” in our own lives. For instance, we may have friends (perhaps even good friends) who will depart from us as they seek to indulge their interests in the pursuits of this world. If that should occur, we will be faced with a decision: “Will I continue to move forward in Christ or will I follow a similar path?

While it is never easy to confront this painful reality, Jesus suffered through this type of experience and knows exactly how it feels to be deserted by one’s friends. We can also find comfort and assurance in the words of Romans 8:18: “… what we suffer now is nothing compared to the glory he will give us later.“

Finally, the commentary quoted below offers an additional message of encouragement…

“Some friends had proved faithless, others Paul had needed to send away; but God had proved faithful all along (2Ti_4:17-18).” ₍₁₎

(1) Craig S. Keener, The IVP Bible Background Commentary [2 Timothy 4:9-18]

XVIII

“for Demas has deserted me, because he loved this present world, and has gone to Thessalonica. Crescens has gone to Galatia, Titus to Dalmatia” (2 Timothy 4:10 HCSB).

We often speak of “the world” in terms of our natural realm. However, the reference to “this present world” here in 1 Timothy 4:10 identifies something different. You see, this phrase reflects the cultural attitudes, pleasures. values, opinions, philosophies, ideas, and belief systems that reject the God of the Scriptures.

Jesus made use of this concept in a message to His disciples when He said, “If the world hates you, keep in mind that it hated me first” (John 5:18 NIV). The New Testament epistle of 1 John also sheds some light on this idea when it tells us…

“Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world—the lust of the flesh, the lust of the eyes, and the pride of life—is not of the Father but is of the world. And the world is passing away, and the lust of it; but he who does the will of God abides forever” (1 John 2:15-17).

It’s significant to note that Demas chose the city of Thessalonica to pursue his love of “this present world” here in 2 Timothy 4:10. Much like the ancient Biblical cities of Ephesus and Corinth, Thessalonica served as an important destination for commerce and travel in the Biblical era. Since Thessalonica was situated along a major Roman thoroughfare, it was easily accessible to those who were traveling by land to the capital city of Rome or points east. It also featured an excellent harbor that made it ideal for those who journeyed by sea.

Thus, the city of Thessalonica was known as a cosmopolitan urban center with a wealthy, diverse, and influential population. Those qualities would undoubtedly prove to be highly attractive to anyone (like Demas) who had “…fallen in love with this present world” (CJB).

With this in mind, it is instructive to compare Demas and his love of this present world with someone like Moses, a person who offers a far better example to follow…

“…(Moses) chose to suffer with the people of God rather than to enjoy the short-lived pleasure of sin. For he considered the reproach because of the Messiah to be greater wealth than the treasures of Egypt, since his attention was on the reward” (Hebrews 11:25-26 HCSB).

The following verse provides us with two other positive examples, and we’ll those consider them next.

XIX

“Only Luke is with me. Get Mark and bring him with you, for he is useful to me for ministry” (2 Timothy 4:11 NKJV).

In contrast to Demas (a man who abandoned Paul the Apostle), 2 Timothy 4:11 presents us with two individuals who possessed character traits that were much more positive: Luke and Mark.

First, we have Luke, Paul’s faithful friend until the end. Luke served as Paul’s traveling companion on some of his earlier missionary journeys and remained with him as Paul faced his final days. Since Luke was a physician by trade, his presence must have been a great comfort to Paul as he neared the end of his life.

Next, we have a reference to Mark, also known as John Mark. Mark’s relationship with Paul carries an interesting back story that is detailed for us in the New Testament book of Acts…

“…Paul said to Barnabas, ‘Let us go back and visit the brothers in all the towns where we preached the word of the Lord and see how they are doing.’ Barnabas wanted to take John, also called Mark, with them, but Paul did not think it wise to take him, because he had deserted them in Pamphylia and had not continued with them in the work. They had such a sharp disagreement that they parted company. Barnabas took Mark and sailed for Cyprus” (Acts 15:36-39).

From this, it seems clear that Paul had some reservations about Mark at one point in his ministry. Much like Demas, Mark had also abandoned Paul when he needed him. But that is where the similarities between Mark and Demas end. By the time we reach 2 Timothy 4:11, it appears that Mark had grown to become a valuable asset to the aged apostle.

So, 2 Timothy 4:11 tells us that Paul gave Mark a fresh start and refused to hold his past failure against him. Paul’s example provides us with an important reminder concerning those (like Mark) who bear fruit in keeping with repentance…

“There’s a lesson in these few words. We should allow people to grow up and not hold them back from ministry or leadership for faults in the past that have now been corrected. When we encourage someone and open our minds to the possibility that he or she has changed and matured, we may be salvaging a significant ministry. Mark went on not only to be Paul’s good friend and a trusted Christian leader (Col_4:10; Phm_1:24), but he also wrote the Gospel of Mark.” ₍₁₎

“And Tychicus I have sent to Ephesus. Bring the cloak that I left with Carpus at Troas when you come–and the books, especially the parchments” (2 Timothy 4:12-13).

In addition to his role as an emissary, it appears that Tychicus was a close friend and traveling companion of Paul the Apostle. For example, Tychicus was part of a group that accompanied Paul during his third missionary journey according to Acts 20:2-5. Paul also identified Tychicus as “…a beloved brother, faithful minister, and fellow servant in the Lord…” in his letter to the church in the city of Colossae (Colossians 4:7-8).

The fact that Paul decided to send Tychicus to Ephesus also presents us with an interesting possibility to consider. Since Luke was Paul’s last remaining companion, he might have been reluctant to allow a friend like Tychicus to leave him. However, it seems Paul felt that the needs of the church in Ephesus outweighed any desire he may have had to keep his few remaining friends close by. Thus, we can say that Paul put the needs of others ahead of his own in this matter.

Timothy was someone who mirrored Paul’s attitude in this regard as well…

“If the Lord is willing, I will send Timothy to see you soon. Then when he comes back, he can cheer me up by telling me all about you and how you are getting along. There is no one like Timothy for having a real interest in you…” (Philippians 2:19-20).

Paul’s confidence in Timothy was related to his attitude toward the Philippians: “He takes a genuine interest in your welfare” (GW). That made Timothy different from others who may have been more self-absorbed. This shared characteristic may also help to explain why Paul considered Timothy to be his “…true son in the faith” (1 Timothy 1:2).

These examples remind us that something that is best for us may not always be best for someone else. Because of this, it is important to prayerfully consider the implications of our decisions and their potential impact upon others. This does not prohibit us from acting in our best interest, but it does mean that we have an obligation to look beyond those interests and respond accordingly.

For some, the agenda of life contains one item: “what’s best for me.” But much like the example set by Paul the Apostle, the agenda of a God-honoring life also includes “what’s best for others” as well. As we’re reminded in the New Testament book of 1 Corinthians, “Try to do what is good for others, not just what is good for yourselves” (1 Corinthians 10:24 ERV).

XXI

“When you come, bring the cloak that I left with Carpus at Troas, also the books, and above all the parchments” (2 Timothy 4:13).

The cloak mentioned above was a heavy, cape-like garment that enabled its wearer to stay warm in cold weather. It could also double as a blanket on a chilly evening. Given the harsh conditions that likely accompanied Paul’s incarceration, it’s easy to see why he would make this request. If Paul had been arrested in the city of Troas, then Carpus may have been holding this cloak in safekeeping.

Among Paul’s other personal effects were his books and parchments. As one author explains, “‘Books’ refers to papyrus scrolls, possibly OT books. ‘Parchments’ were vellum sheets made of treated animal hides, thus they were extremely expensive. They may have been copies of letters he had written or blank sheets for writing other letters. That Paul did not have these already in his possession leads to the possible conclusion that he was arrested in Troas and had no opportunity to retrieve them.” ₍₁₎

In addition to his pressing need for a cold-weather garment, Paul’s sense of urgency may have been motivated by the challenges associated with winter travel during that time. You see, ancient shipping lanes were generally closed between November and March each year due to the hazardous winter travel conditions. If Timothy delayed, he would not arrive until the following spring- and Paul might not survive that long.

Another source makes a rather ironic observation regarding this passage: “It is touching to note that Paul, who could have become a rich Pharisee, was willing instead to suffer the loss of all things for Christ (Philippians 3:8), ending up in a cold, filthy, damp Roman dungeon next to the Tiber River, needing a cloke just to keep warm in the coming winter (II Timothy 4:21).” ₍₂₎

So, let’s consider the situation presented to us over the past few verses of 2 Timothy chapter four and make an educated guess regarding Paul’s physical and emotional state…

“…bring the cloak that I left with Carpus” (verse thirteen): “I’m cold.”
“…(Bring) the books, especially the parchments” (verse thirteen): “I don’t have access to God’s Word or other reading materials.”
“Only Luke is with me…” (verse eleven): “All my friends are gone except one.”
“Be diligent to come to me quickly” (verse nine): “I miss you.”

If we can imagine the prospect of sitting in a cold, damp prison cell with nothing to do, then we can easily understand why Paul might want his books, parchments, and the emotional encouragement of Timothy’s presence.

(1) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (2 Ti 4:13). Nashville, TN: Thomas Nelson Publishers.

(2) Institute for Creation Research, New Defender’s Study Bible Notes [2 Timothy 4:13] https://www.icr.org/bible/2Timothy/4/13/

XXII

“Alexander the coppersmith did me much harm. May the Lord repay him according to his works. You also must beware of him, for he has greatly resisted our words” (2 Timothy 4:14-15 NKJV).

Just as we can identify a tree by the fruit it produces, we can often identify the character of others by the “fruit” that grows from their choices and decisions. Jesus introduced this concept in the following passage from the Gospel of Matthew…

“You will know them by their fruits. Do men gather grapes from thornbushes or figs from thistles? Even so, every good tree bears good fruit, but a bad tree bears bad fruit. A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Therefore by their fruits you will know them” (Matthew 7:16-20).

Paul the Apostle was well-acquainted with this idea, for he often encountered both types of fruit mentioned in the passage quoted above. For instance, Paul identified the positive fruit that was growing among the members of the Christian community in the city of Ephesus: “,..after I heard of your faith in the Lord Jesus and your love for all the saints, (I) do not cease to give thanks for you, making mention of you in my prayers” (Ephesians 1:15-16).

He also encouraged the Philippian church in a similar manner: “I thank my God upon every remembrance of you, always in every prayer of mine making request for you all with joy, for your fellowship in the gospel from the first day until now” (Philippians 1:3-5). However, Paul also asked the church in Thessalonica to pray for him for a very different reason…

“Finally, brothers, pray for us… that we may be delivered from wicked and evil men. For not all have faith” (2 Thessalonians 3:1-2 ESV).

Throughout his ministry, Paul faced regular opposition from religious authorities (Acts 18:12-13), local tradesmen (Acts 19:23-41), spiritual mystics and fortune-tellers (Acts 13:6-12, Acts 16:16-19), and secular philosophers (Acts 17:16-34). Here now in 2 Timothy 4:14, we also learn that Paul faced individual opposition as well: “Alexander the metalworker did me a great deal of harm…” (NIV).

1 Timothy 1:20 tells us that Paul was forced to deliver a man named Alexander over to Satan so he might “…learn not to blaspheme.” If the individuals mentioned in these passages are the same, then it would seem that Alexander rejected that lesson and further serve to explain his opposition to Paul.

XXIII

“Alexander the metalworker did me a great deal of harm. The Lord will repay him for what he has done. You too should be on your guard against him, because he strongly opposed our message” (2 Timothy 4:14-15 NIV).

In 2 Thessalonians 1:6, Paul the Apostle wrote the following words: “God is just: He will pay back trouble to those who trouble you” (NIV). That counsel was not only good for the Thessalonians; it was good for Paul as well. You see, 2 Timothy 4:14 tells us that Paul applied this same guidance in a troublesome relationship with an individual named Alexander.

Paul’s interaction with Alexander the metalworker is instructive on several different levels. We should first note Paul’s focus upon God’s response to his circumstance: “The Lord will repay him for what he has done.” If we are armed with the knowledge that God will vindicate us for acting righteously, then we need not seek to avenge ourselves when others inflict injury upon us.

While this goes against our natural instinct to retaliate against those who hurt us, our responsibility to conduct ourselves in a God-honoring manner does not end when others seek to harm us. In fact, this directive also extends to our internal thoughts and attitudes, even when others seemingly “get what they deserve”…

“Do not rejoice when your enemy meets trouble. Let there be no gladness when he falls— for the Lord may be displeased with you and stop punishing him!” (Proverbs 24:17-18 TLB).

This attitude also reflects a portion of Jesus’ teaching from The Beatitudes…

“But I say to you, Love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven. For he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust” (Matthew 5:44-45 ESV).

It also follows the example Jesus set for us…

“For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps. He committed no sin, neither was deceit found in his mouth. When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly” (1 Peter 2:21-23 ESV).

Finally, Paul issued a common-sense warning regarding Alexander’s conduct to help protect Timothy from unnecessary injury: “You also must beware of him.” This practical reminder echoes Jesus’ counsel from Matthew 10:16: “Behold, I send you out as sheep in the midst of wolves. Therefore be wise as serpents and harmless as doves.”

XXIV

“At my first defense no one stood with me, but all forsook me. May it not be charged against them” (2 Timothy 4:16).

It helps to know something about the ancient Roman judicial system to grasp Paul the Apostle’s reference to his “first defense” in this passage. You see, the “first defense” mentioned here was similar to a modern day pre-trial legal hearing. It served as a judicial inquiry that examined the allegations made against a defendant. If the evidence presented was sufficient to support the charge, the defendant was brought to trial.

Three sources provide us with additional information regarding this process…

“In the Roman legal system, an accused person received two hearings: the prima actio, much like a contemporary arraignment, established the charge and determined if there was a need for a trial. The secunda actio then established the accused’s guilt or innocence. The defense Paul referred to was the prima actio.” ₍₁₎

“Customarily under Roman law, accused prisoners underwent a preliminary hearing before their trial. At this hearing, witnesses could speak on behalf of the accused. In Paul’s case, at his ‘first defense,’ after he had arrived in Rome as a prisoner for the second time, ‘no one’ had come to his defense. This was probably because, when Rome burned in July of A.D. 64, Nero blamed the Christians, and from then on it was dangerous to be a known Christian in Rome. Neither local Christians nor Paul’s fellow workers were willing to stand with the apostle (‘all deserted me’; cf. Matt. 26:56). Paul hoped the Lord would not hold (‘count’) their failure ‘against them’” (cf. Ps. 32:2; Luke 23:34; Acts 7:60). ₍₂₎

“The word ‘stood’ (paraginomai) is a technical word used of one who appeared in a court of justice in behalf of the accused. No one appeared, to act as his advocate, to advise him as to legal forms, to testify to his character. The last persecution had been so severe, that those who lived through it, dared not appear in Paul’s defense.” ₍₃₎

So, anyone who stood with Paul during this period did so at the potential cost of his or her life. This helps explain why no one came to support him when he appeared for this preliminary hearing. Unfortunately, this also meant that Paul had no legal counsel to represent him, no character witnesses to testify on his behalf, and no one to offer evidence in his defense. However, that lack of support didn’t mean Paul was entirely alone. We’ll see why next.

(1) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (2 Ti 4:16). Nashville, TN: Thomas Nelson Publishers.

(2) Dr. Thomas L. Constable, Notes on 2 Timothy 2021 Edition [B. Paul’s preliminary hearing in court 4:16-18] https://www.planobiblechapel.org/tcon/notes/html/nt/2timothy/2timothy.htm

XXV

“But the Lord stood with me and strengthened me, so that the message might be preached fully through me, and that all the Gentiles might hear. Also I was delivered out of the mouth of the lion” (2 Timothy 4:17).

Although everyone had abandoned Paul the Apostle in advance of his legal hearing before the Roman government, Paul was not disheartened by that development. While the support of his friends and colleagues was undoubtedly important, Paul had the services of a far greater Advocate: “… the Lord stood with me and strengthened me.”

This harmonizes with something Paul had earlier written to Timothy: “I know whom I have believed, and am convinced that he is able to guard what I have entrusted to him for that day” (2 Timothy 1:12). Paul’s statement in that passage bears repeating. Notice that he did not say, “I know what I believe.” Instead, he said, “I know whom I have believed.” That belief was validated (at least in part) when the Lord stood with him while everyone else abandoned him.

This also reminds us that Christianity is not about an idea, a belief system, an organization, or a set of rules to follow. Christianity is about a relationship with a person, namely Christ. Since Paul knew the One he believed, he could say with confidence, “I am convinced that he is able to guard what I have entrusted to him.”

Paul then followed with a word-picture that illustrated the fate that might have awaited him: “…I was rescued from the lion’s mouth” (HCSB). There are several ways we might understand this reference. Perhaps the most graphic association for modern-day readers is the horrific spectacle of Christians being forced into the ancient Roman arena to be devoured by hungry lions. While this scenario is possible, it seems unlikely that Paul would have been executed in this manner given his status as a Roman citizen.

Another possibility involves the well-known account of the Old Testament prophet Daniel and his experience in a lion’s den. Just as God protected Daniel from a ferocious group of lions, He also protected Paul from those who might seek to injure him (or worse). Or perhaps the apostle may have had Psalm 22 in mind, a Psalm that asks God to “Save Me from the lion’s mouth” (Psalm 22:21).

Perhaps it’s best to understand this passage as a reference to God’s grace in saving Paul from mortal danger. Paul was certainly familiar with that idea, for the Lord had rescued him from such trouble more than once.

XXVI

“And the Lord will deliver me from every evil work and preserve me for His heavenly kingdom. To Him be glory forever and ever. Amen!” (2 Timothy 4:18).

While human beings sought to end Paul the Apostle’s life on several occasions, God graciously preserved him until the time of his entry into eternity. God’s agenda for Paul’s life and death thus provides us with another opportunity to consider Jesus’ teaching from Luke 12:4-5…

“I tell you, as friends of mine, that you need not be afraid of those who can kill the body, but afterwards cannot do anything more. I will show you the only one you need to fear—the one who, after he has killed, has the power to throw you into destruction! Yes, I tell you, it is right to stand in awe of him” (Phillips).

As we saw earlier in this chapter, it is wise to take precautionary measures to protect against those who may seek to harm us. Nevertheless, it is important to maintain a vertical focus in such instances, for as we’re told in the Old Testament book of Proverbs, “Fearing the Lord leads to life, and one who does so will live satisfied; he will not be afflicted by calamity” (Proverbs 19:23 NET).

Paul’s confidence in the Lord thus prompted him to express his praise and appreciation: “To Him be glory forever and ever. Amen!” This word “glory” carries several meanings depending on the context of its use. For instance, this word often serves to communicate the qualities of excellence, preeminence, and dignity. ₍₁₎ It is also used to convey the idea of weightiness or substance. ₍₂₎

In the New Testament, “glory” is frequently used to signify one’s praise, honor, or acclamation for another. This usage is similar to the definition of this word in a modern-day context: “very great praise, honor, or distinction bestowed by common consent; renown.” ₍₃₎

One author provides us with an overview of “glory” from a Biblical perspective…

“The word glory in Hebrew, kabod, derives from a root word meaning ‘weight.’ For example, the value of a gold coin was determined by its weight. To have weight, therefore, is to have value or worth.

The Greek word for glory, doxa, originally meant ‘opinion.’ This word refers to the worth or value which we, in our opinion, assign to someone or something. The Hebrew idea speaks of what is inherent in God—His intrinsic value or worth; the Greek idea speaks of the response of intelligent and moral beings to the value or worth they see manifested by God’s Word and works.” ₍₄₎

(1) G1391 doxa Vine’s Expository Dictionary https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=G1391&t=NKJV

(2) See Sproul, R.C. Five Things Every Christian Needs to Grow [pg. 79-80] © 2008 by R.C. Sproul. Published by Reformation Trust Publishing a division of Ligonier Ministries. See also H3513 – kabad https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=H3513

(3) “Glory” Dictionary.com, Retrieved 1 June 2020 from https://www.dictionary.com/browse/glory

XXVII

“Greet Prisca and Aquila, and the household of Onesiphorus” (2 Timothy 4:19).

2 Timothy 4:19 begins what are probably the last recorded words of Paul the Apostle. As we consider this final passage, it may be helpful to visualize Paul’s condition as he ends this letter to Timothy.

First, he is chained in a damp, dark prison cell. He has no money. He has no possessions. Most of his companions have left. Others have deserted him. He is cold, lonely, and soon to die. However, he has managed to procure some crude paper, a quill pen, and a mixture of water and charcoal to serve as his ink. So as Paul scratches out these final words to Timothy under these conditions, what does he choose to say? He says, “Please greet my friends.”

Among those friends were Priscilla and Aquila, two old acquaintances of Paul from his days as a traveling missionary. The Biblical book of Acts tells us that they had been expelled from the city of Rome, along with the rest of the Jewish people under an edict from the Roman government. When Paul arrived in the city of Corinth, he met this married couple who had just arrived there as well.

As it turned out, Paul, Aquila, and Priscilla were all tentmakers by trade. They apparently got along so well that they established lodging together within the city and stayed there for some time. Later, when Paul departed for Syria to continue his missionary work, Priscilla and Aquila went with him (see Acts 18:1-18). In fact, Paul was so close with this couple that he referred to Priscilla as “Prisca” in this passage, a likely reference to her nickname.

Priscilla and Aquila also appear in several of Paul’s other New Testament letters. For instance, the book of Romans tells us they were ready to support Paul at the cost of their lives…

“Give my greetings to Priscilla and Aquila, my co-workers in the ministry of Christ Jesus. In fact, they once risked their lives for me. I am thankful to them, and so are all the Gentile churches. Also give my greetings to the church that meets in their home” (Romans 16:3-5).

In addition to opening their home to serve as a house church, we also know that Priscilla and Aquila ministered to others on an individual level as well (see Acts 18:24-28). Now it seems this well-traveled couple had made their way to the city of Ephesus along with Timothy. Thus, it is fitting that Paul reserved some space at the end of this letter to greet these long-time, faithful friends.

XXVIII

“Greet Prisca and Aquila, and the household of Onesiphorus” (2 Timothy 4:19)

Paul the Apostle mentioned Onesiphorus earlier in this letter when he said, “…he often refreshed me and was not ashamed of my chains. On the contrary, when he was in Rome, he searched hard for me until he found me… You know very well in how many ways he helped me in Ephesus” (2 Timothy 1:16-18).

Unlike Alexander the coppersmith (who apparently went out of his way to harm Paul), Onesiphorus was someone who went out of his way to help him…

“‘Refreshed’ is anapsucho, ‘to cool again, to cool off.’ It is an admirable word to express the comforts which this saint brought to Paul who was enduring the discomforts of a Roman prison… By not being ashamed of Paul’s chain, the apostle means that Onesiphorus was not deterred from visiting Paul in prison by any danger which he might incur by reason of the fact that he was a friend of a prisoner who was a Christian, and who was on trial for his life.” ₍₁₎

Some commentators have suggested that this reference to “…the household of Onesiphorus” implies that he had passed away. However, this seems unlikely since Paul referred to his household in the present tense. A more likely possibility is that Onesiphorus had simply been away from home for an extended period. Thus, Paul sent greetings to his family members who were left behind.

But if Onesiphorus had passed away, there is a more ominous possibility to consider. You see, it was dangerous to be known as an associate of a political prisoner in those days. Onesiphorus clearly took a substantial risk in visiting Paul, and it’s possible that he paid for that loyalty with his life. There’s also a chance that he had been imprisoned as well, thus awaiting the same fate as the friend he came to visit.

These possibilities lead us to some thought-provoking observations from the following commentator…

“Again and again the Bible bangs us face to face with a question which is real for every one of us. Again and again it introduces and dismisses a man from the stage of history with a single sentence… Onesiphorus–we know nothing of him except that in his loyalty to Paul he risked–and perhaps lost–his life… Onesiphorus goes down to history as the friend who stuck closer than a brother. If we were to be described in one sentence, what would it be? Would it be the verdict on a traitor, or the verdict on a disciple who was true?” ₍₂₎

(2) Barclay, William, “William Barclay’s Daily Study Bible“. “The Faithless Many And The Faithful One (2Ti_1:15-18)”.

XXIX

“Erastus stayed in Corinth, but Trophimus I have left in Miletus sick” (2 Timothy 4:20).

Erastus is mentioned in two other places within the New Testament Scriptures. We find the first in Romans 16:23 where he is identified as the city treasurer. He is also mentioned in Acts 19:21-22where he was assigned to visit the region of Macedonia along with Timothy.

While Erastus may seem to be an insignificant person mentioned at the end of this letter, his presence offers us something important to consider. For instance, Erastus’ role as city treasurer probably means that he had to balance the demands of secular employment along with his ministry responsibilities, at least for a while. Much like Paul the Apostle (who worked as a tentmaker to support himself for a time), Erastus was a government official by vocation but a minister of God’s Word by avocation.

This example reminds us that God’s call upon our lives may involve a time (or a lifetime) of bi-vocational service as we fulfill our ministerial responsibilities alongside our roles as employees, students, or parents.

However, Erastus’ greatest contribution may come from outside the Biblical Scriptures…

“Writing his Epistle to the Romans from Corinth during the winter of AD 56-57, Paul sends greetings from some of his companions, and adds: ‘Erastus the City Treasurer greets you’ (Rom_16:23). In the course of excavations in Corinth in 1929, Professor T. L. Shear found a pavement with the inscription ERASTVS PRO: AED: S:P: STRAVIT (Erastus, curator of public buildings, laid this pavement at his own expense). The evidence indicates that this pavement existed in the first century AD, and it is most probable that the donor is identical with the Erastus who is mentioned by Paul.” ₍₁₎

“Even as isolated a reference as Acts 19:22, which mentions that Paul sent Timothy and Erastus ahead of him into Macedonia, employs a name that appears only here in Acts and twice in Paul’s letters- Erastus. In Romans 16:23, he is described as the director of public works and is among those who send greetings from Corinth to the Roman church.90 In 2 Timothy 4:20, Paul notes merely that he left Erastus in Corinth.

To this day one can see a portion of paving stone in the outdoor part of the archaeological museum of the Corinthian ruins that has inscribed on it in Latin the name of Erastus as the ‘aedile’ (a municipal director of public projects) who financed the laying of this street at his own expense. All these undesigned coincidences inspire all the more confidence in Acts’ historical accuracy.” ₍₂₎

XXX

“Erastus remained at Corinth, and I left Trophimus, who was ill, at Miletus” (2 Timothy 4:20 ESV).

It may seem disconcerting to read how Paul the Apostle “…left Trophimus behind in Miletus, where he was sick” (NTE). This is especially true when we stop to consider how God used Paul to miraculously heal others on numerous occasions. One commentary makes a thought-provoking observation concerning Paul, his traveling companion Luke (a physician), and Trophimus in this respect: “This interestingly enough, happened despite the presence of a doctor and an apostle…” ₍₁₎

While it is true that God may often protect us from accidents or physical ailments, the Scriptures also identify a number of God-honoring men and women who suffered from various illnesses (see Philippians 2:25-27 and 1 Timothy 5:23 for some examples). There are several factors that may explain why God might allow such things to enter our lives. For instance, physical infirmities may serve as a disciplinary measure, as a catalyst for spiritual growth, or they may simply reflect the consequences of life in a fallen world.

This difficult topic is worthy of a lengthy except from the following Biblical scholar…

“Numerous verses in Scripture substantiate the view that physical healing in mortal life is not guaranteed in the atonement and that it is not always God’s will to heal. The apostle Paul couldn’t heal Timothy’s stomach problem (1 Tim. 5:23) nor could he heal Trophimus at Miletus (2 Tim. 4:20) or Epaphroditus (Phil. 2:25–27). Paul spoke of ‘a bodily illness’ he had (Gal. 4:13–15). He also suffered a ‘thorn in the flesh’ which God allowed him to retain (2 Cor. 12:7–9). God certainly allowed Job to go through a time of physical suffering (Job 1–2).

In none of these cases is it stated that the sickness was caused by sin or unbelief. Nor did Paul or any of the others act as if they thought their healing was guaranteed in the atonement. They accepted their situations and trusted in God’s grace for sustenance. It is noteworthy that on two occasions Jesus said that sickness could be for the glory of God (John 9:3; 11:4).

Other Scripture reveals that our physical bodies are continuously running down and suffering various ailments. Our present bodies are said to be perishable and weak (1 Cor. 15:42–44). Paul said ‘our outer man is decaying’ (2 Cor. 4:16). Death and disease will be a part of the human condition until that time when we receive resurrection bodies that are immune to such frailties (1 Cor. 15:51–55).” ₍₂₎

(2) Norman L. Giesler and Ron Rhodes, When Cultists Ask A Popular Handbook on Cultic Misinterpretations [note on Isaiah 53:4–5] Baker Books, 1997

XXXI

“Do your utmost to come before winter. Eubulus greets you, as well as Pudens, Linus, Claudia, and all the brethren” (2 Timothy 4:21).

Two sources explain the urgency behind the Apostle Paul’s request to Timothy and this heartfelt appeal to “Do your best to come before winter” (Mounce)…

“The seas were closed down to traffic in winter; shipping was completely closed down from around November 10 to as late as March 10, but the periods from about September 15 to November 10 and March 11 to May 26 were risky periods as well.

Timothy thus could not sail from Ephesus in winter, but even if he took the overland route north of Greece, as Paul seems to expect (2Ti_4:13), he would still need to sail across the Adriatic, which was also closed. If Timothy delayed, he would not be able to come until spring—and Paul might not still be alive then. Paul may have sent this letter by Tychicus in summer, leaving Timothy little time to set matters in order and come to him.” ₍₁₎

“The safe sailing season was from May 27 to September 14. Risky seasons were from March 10 to May 26 and from September 15 to November 11. The winter season, from November 12 to March 9, was avoided except for emergencies or military campaigns. Even travel on land was avoided during winter—hence Paul’s plan to spend one winter at Corinth (1 Cor. 16:5–6) and another at Nicopolis (Titus 3:12), as well as his urgent plea to Timothy, “Do your best to come before winter” (2 Tim. 4:21).

The greatest danger of winter sailing, of course, was shipwrecks. In his second letter to Corinth, Paul mentions being shipwrecked three times, and on one of these occasions, spending a night and a day floating in the open sea. Yet we know of another shipwreck still, and Luke’s description of it (in Acts 27) is one of the most vivid narratives in all of ancient literature.” ₍₂₎

While some of those mentioned earlier in 2 Timothy chapter four are relatively well known, we have little or no information regarding Eubulus, Pudens, Linus, and Claudia. Early church tradition tells us that Linus served as the bishop of Rome. In addition, some speculate that Claudia may have been related to royalty. But other than these bits of fragmentary information, we know nothing else about these individuals beyond what is written here.

Yet even while these four persons may remain unknown to us, they are well known to God- and the same is true for us as well.

(1) Craig S. Keener, The IVP Bible Background Commentary [2 Timothy 4:19-22]

(2) Edwin M. Yamauchi, Christian History magazine Issue 47, On the Road with Paul. The ease—and dangers—of travel in ancient world. (Carol Stream, IL: Christianity Today, Inc.) 1997.

XXXII

“The Lord Jesus Christ be with your spirit. Grace be with you. Amen” (2 Timothy 4:22).

Epilogue

“Shortly after this Epistle was written, within a few months at most, Paul had his second hearing, was sentenced to death by execution, was led out of the city at the Ostian Gate to a place called the Three Fountains, and there was beheaded. At least all early tradition, and the Fathers, among them Clement, one of his companions, support this view.” ₍₁₎

“The traditional view is that Paul was beheaded in Rome during the reign of Nero between AD 64 and 67. Scripture does not directly state his martyrdom, but there are hints in both Acts and 2 Timothy 4:6-8 that Paul knew his death was pending. The first extrabiblical evidence is found in 1 Clement 5:5-7 (c. AD 95 – 96) in which Paul is described as suffering greatly for his faith and then being ‘set free from this world and transported up to the holy place, having become the greatest example of endurance.’

While details regarding the manner of his fate are lacking, the immediate context strongly implies that Clement was referring to the martyrdom of Paul. Other early evidences for the martyrdom of Paul can be found in Ignatius (Letter to the Ephesians 12:2), Polycarp (Letter to the Philippians 9:1-2), Dionysius of Corinth (Eusebius, Ecclesiastical History 2.25.4), Irenaeus (Against Heresies 3.1.1), The Acts of Paul, and Tertullian (Scorpiace 15:5-6). The early, consistent, and unanimous testimony is that Paul died as a martyr.” ₍₂₎

“Paul, the Apostle, who was before called Saul, after his great travail and unspeakable labours in promoting the Gospel of Christ, suffered also in this persecution under Nero. …Nero sent two of his esquires… to bring him word of his death… (T)he soldiers came and led him out of the city to the place of execution, where he, after his prayers were made, gave his neck to the sword.” ₍₃₎

“By reason of jealousy and strife Paul by his example pointed out the prize of patient endurance. After that he had been seven times in bonds, had been driven into exile, had been stoned, had preached in the East and in the West, he won the noble renown which was the reward of his faith, having taught righteousness unto the whole world and having reached the farthest bounds of the West; and when he had borne his testimony before the rulers, so he departed from the world and went unto the holy place, having been found a notable pattern of patient endurance.”₍₄₎

(1) B. W. Johnson, The People’s New Testament [pg. 538]. Public Domain http://www.ccel.org/ccel/johnson_bw/pnt.html

(4) The First Epistle Of Clement To The Corinthians, [5:5-6] http://www.earlychristianwritings.com/text/1clement-lightfoot.html

2 Timothy Chapter Three

“But know this, that in the last days perilous times will come” (2 Timothy 3:1).

One focus of attention in the previous chapter of 2 Timothy involved the importance of accurate Biblical teaching (2 Timothy 2:15). That point of emphasis involved more than just good doctrine; it also included several other essential elements, including…

Courage (2:1).
Potential hardship (2:3, 2:9).
Personal reflection upon the meaning and application of God’s Word (2:7).
Refusal to engage in quarrels or unprofitable discussions (2:16, 2:24).
Moral purity (2:19-22)

Here now in chapter three, Paul the Apostle will illustrate why sound Biblical teaching is so important. You see, 2 Timothy chapter three will address several characteristics associated with the last days. These characteristics describe a world populated with those who have turned their backs upon their Creator and His attributes. If we take a sober assessment of this chapter, the critical importance of accurate, expository Biblical instruction should become abundantly clear.

In light of this, we should be alert to the societal elements that are described for us within this chapter. Doing so will help prepare us for whatever unfolds in God’s agenda for humanity. However, it’s also important to ensure that our interest in the last-days events of this chapter does not dominate our spiritual attention. This is especially true in dealing with media outlets and others who regularly seek to interpret daily news events through the lens of end times theology.

Virtually anyone can develop a website or post a video that seeks to associate various Biblical prophecies with contemporary news headlines or current events. Some of those efforts may be highly questionable and cause great spiritual injury among those who are young, naïve, or undiscerning.

Even a sincere, well-meaning man or woman of God may fall into the trap of viewing every negative news event, political occurrence, or astronomic sign as a potential omen that signals the end of this human era. So while it is important to remain vigilant and watchful, it is also important to view this portion of Scripture in a discerning, responsible manner.

Finally, we should recognize the difference between the “end times” and the “last days” mentioned here in 2 Timothy 3:1. Although they are often used interchangeably, the phrase “end times” generally refers to the events that will occur just prior to the close of the current chapter of human history. In contrast, the “last days” began with Jesus’ ascension and will conclude upon His return. We’ll consider that lengthy interval in greater detail next.

“But understand this, that in the last days difficult times will come” (2 Timothy 3:1 NET).

Here in 2 Timothy chapter three, Paul the Apostle will offer some additional detail regarding the societal degradation that will characterize the last days. One commentator offers an insightful perspective upon this portion of Scripture that warrants a lengthy excerpt…

In the account in Acts 2, we read that, on the Day of Pentecost, Peter quoted the prophecy of Joel, in which the prophet said that “in the last days” God would pour out his Spirit upon all flesh, (Acts 2:17). That, Peter said, was beginning to be fulfilled on the Day of Pentecost, almost 2,000 years ago. The first words of the book of Hebrews are: ‘In many and various ways God spoke of old to our fathers by the prophets; but in these last days he has spoken to us by his Son,’ (Hebrews 1:1-2a RSV).

So it is clear, from that, that ‘the last days’ is a period which has now grown to 2,000 years’ duration. The Apostle Paul is saying that within this extended period of time there will come repetitive cycles of distress, times of stress, perilous times, when all the conditions which he describes with these chilling words will obtain.” ₍₁₎

As noted in the Scripture quoted above, this time period will be “terrible” (NIV), “difficult” (HCSB), “perilous” (KJV), or “grievous” (ASV). As another source observes, this word “…is used only one other time, in connection with the demoniacs in the country of the Gergesenes, describing them as ‘exceeding fierce’ (Matthew 8:28).” ₍₂₎

In addition to the characteristics that will follow in 2 Timothy 3:2-5, the Biblical book of Romans offers a further glimpse into the human mindset behind these perilous conditions…

“And even as they did not like to retain God in their knowledge, God gave them over to a debased mind, to do those things which are not fitting; being filled with all unrighteousness, sexual immorality, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, evil-mindedness; they are whisperers, backbiters, haters of God, violent, proud, boasters, inventors of evil things, disobedient to parents, undiscerning, untrustworthy, unloving, unforgiving, unmerciful” (Romans 1:28-31).

This sets the stage for our look into the characteristic elements of the last days beginning next.

(1) Excerpted with permission from Dangerous Times © 2021 by Ray Stedman Ministries. All rights reserved. Visit www.RayStedman.org for the complete library of Ray Stedman material. Please direct any questions to webmaster@RayStedman.org https://www.raystedman.org/new-testament/timothy/dangerous-times

(2) Institute for Creation Research, New Defender’s Study Bible Notes [2 Timothy 3:1] https://www.icr.org/bible/2Timothy/3/01/

III

“For men will be lovers of themselves, lovers of money, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, unloving, unforgiving, slanderers, without self-control, brutal, despisers of good, traitors, headstrong, haughty, lovers of pleasure rather than lovers of God, having a form of godliness but denying its power. And from such people turn away!” (2 Timothy 3:2-5).

2 Timothy 3:2-5 provides us with several distinctive attributes that characterize the cultural attitude of the last days. As mentioned previously, this time period will prove to be “grievous” (ASV), “perilous” (NKJV), “difficult” (GNB), or “violent” (GW). These words communicate an atmosphere of threat, menace, danger, and hostility towards Christ and those who follow Him.

You see, this passage describes a world that has turned against its Creator and holds no interest in emulating His character. In identifying the personality traits that will mark this period, Paul the Apostle begins by observing that people will be lovers of themselves. Today, we might use a descriptive term such as, self-centered, conceited, egotistical, or narcissistic to describe such individuals.

This is important, for a person who seeks to reject the idea of a Creator must replace Him with something else on the priority scale of life. That “something else” might be a person, an idea, an object, or anything that someone loves, fears, or respects above all else.

For instance, a person who is searching for the most attractive substitute for God often needs to look no further than him or herself. Thus, the needs, wants, and priorities of self take precedence over the Creator’s agenda. This may lead to the type of narcissistic mindset that is described for us in the passage quoted above.

A love of money then follows that characteristic. One perceptive commentator links this character quality with a “love of self” in the following manner: “This is a natural outgrowth of self-love. We cannot pamper self without money.” ₍₁₎ These are important attributes to note, for whenever someone places a love for self and a love for money above his or her love for God, bad things are sure to follow. Thus, as we were reminded earlier in 1 Timothy 6:10-11…

“For the love of money is a root of all kinds of evil, for which some have strayed from the faith in their greediness, and pierced themselves through with many sorrows. But you, O man of God, flee these things and pursue righteousness, godliness, faith, love, patience, gentleness” (1 Timothy 6:10-11).

“For people will be lovers of self, lovers of money, proud, arrogant, abusive, disobedient to their parents, ungrateful, unholy, heartless, unappeasable, slanderous, without self-control, brutal, not loving good, treacherous, reckless, swollen with conceit, lovers of pleasure rather than lovers of God” (2 Timothy 3:2-4 ESV).

In addition to the characteristics already mentioned, 2 Timothy 3:2-4 continues with a series of additional qualities that typify the last days. The next character trait mentioned in this list involves those who are boastful (CSB) or braggarts (Mounce). This word refers to one who is “an empty pretender” ₍₁₎ and it describes the type of person who is driven by a need to embellish their accomplishments, skills, qualities, or capabilities.

The most visible form of this attribute is often exhibited in those who are clearly less than what they claim to be. However, this quality may also appear in casual conversations, workplace relationships, or other forms of social interaction as well. From an acquaintance who is driven by the need to subtly “one-up” another person’s accomplishment, to the individual who seeks to draw attention to his or her achievements, one author exposes the hidden reality behind this mindset…

“When we’ve got something to boast about, we work it into conversation, don’t we? We are so sneaky, so effectively dropping those statements that let people know that we got the raise, that we won the prize, that we were so spiritual, that we did so well. We can work anything into any conversation, no matter how much of a stretch it is.” ₍₂₎

The problem is that this quality does not originate with God. The New Testament epistle of 1 John puts it like this: “…everything in the world -the cravings of sinful man, the lust of his eyes and the boasting of what he has and does- comes not from the Father but from the world” (1 John 2:16 NIV). This brief declaration effectively summarizes the attitude of self-praise that characterizes the last days.

Finally, we should recognize that these expressions may serve to mask a hidden sense of insecurity, one that seeks to promote ourselves at the expense of others. But for those who find their approval in Christ, the need for such boastfulness disappears. Therefore, as we’re told in the Biblical book of Romans…

“Christ died for us while we were still sinners. This demonstrates God’s love for us. Since Christ’s blood has now given us God’s approval, we are even more certain that Christ will save us from God’s anger” (Romans 5:8-9 GW).

(1) G213 alazon https://www.blueletterbible.org/lexicon/g213/kjv/tr/0-1/

(2) Ron Daniel, Study Notes Galatians 6:6-18 http://rondaniel.com/library/48-Galatians/Galatians0606.php

“People will be selfish, greedy, boastful, and conceited; they will be insulting, disobedient to their parents, ungrateful, and irreligious; they will be unkind, merciless, slanderers, violent, and fierce; they will hate the good; they will be treacherous, reckless, and swollen with pride; they will love pleasure rather than God” (2 Timothy 3:2-4 GNB).

The next “last days” characteristic given to us in the passage quoted above is pride (NKJV), arrogance (AMP), or abusiveness (ESV).

Depending on the context, the word “pride” is often associated with a gratifying sense of fulfillment and satisfaction that accompanies a job well done. However, the destructive form of pride referenced here involves those who possess an inflated self-opinion and look down upon others with contempt. In the words of one Biblical scholar, “This describes someone who thinks he/she is superior and expresses it in words and deeds (cf. Luke 1:51; Rom. 1:30; James 4:6; 1 Pet. 5:5).” ₍₁₎

The Scriptures repeatedly condemn this type of attitude. For instance, Proverbs 25:27 tells us: “Just as it is harmful to eat too much honey, so also it is bad for men to think about all the honors they deserve!” (TLB). The Bible denounces this sort of thought-process because it reflects the negative type of pride mentioned in here 2 Timothy 3:2 . In addition to what we read in Proverbs 25:27, the Biblical books of Psalms and Proverbs have more to say about this characteristic…

“Pride causes arguments, but those who listen to others are wise” (Proverbs 13:10 ERV).

“Everyone proud in heart is an abomination to the Lord; Though they join forces, none will go unpunished” (Proverbs 16:5 NKJV).

“I will not tolerate anyone who secretly slanders his neighbors; I will not permit conceit and pride” (Psalms 101:5 TLB).

This type of pride also appears in a Biblical list of seven things the Lord hates…

“These six things the Lord hates, Yes, seven are an abomination to Him: A proud look, A lying tongue, Hands that shed innocent blood, A heart that devises wicked plans, Feet that are swift in running to evil, A false witness who speaks lies, And one who sows discord among brethren” (Proverbs 6:16-19 NKJV).

In light of these things, we should prayerfully seek to avoid this mindset.

This characteristic is followed by “blasphemers” (NKJV). While we typically associate blasphemy with an expression of contempt or disrespect for God, this passage references a form of the word blasphemy that involves speaking in an evil, reproachful, or abusive manner. ₍₂₎ We’ll consider this quality in greater detail when we examine the word “slander” that appears later in this list of negative characteristics.

(1) Dr. Bob Utley, www.freebiblecommentary.org 2 Timothy 3:2 http://www.freebiblecommentary.org/new_testament_studies/VOL09/VOL09_13.html

(2) G989 blasphemos https://www.blueletterbible.org/lexicon/g989/kjv/tr/0-1/

“People will be selfish and love money. They will brag, be arrogant, and use abusive language. They will curse their parents, show no gratitude, have no respect for what is holy, and lack normal affection for their families. They will refuse to make peace with anyone. They will be slanderous, lack self-control, be brutal, and have no love for what is good. They will be traitors. They will be reckless and conceited. They will love pleasure rather than God” (2 Timothy 3:2-4 GNB).

As we continue our look at the characteristic qualities associated with the last days, we now come to several rapid-fire attributes…

Disobedient to parents (NKJV). This phrase expresses an attitude of unruliness, rebellion, and/or insubordination towards a legitimate authority figure.
Unthankful, ungrateful (AMP), or “utterly lacking in gratitude” (Phillips). This describes those who fail to appreciate the blessings that God has extended to us. One commentator adds, “Many people receive kindnesses from others without even thinking of thanking them. And they accept everything from God without ever returning thanks to Him.” ₍₁₎
Unholy, a reference to those who act in a manner that is opposed to God and His character.
Unloving (HCSB), a word that indicates a lack of natural affection. This word appears in only one other place in the original language of the New Testament. That place is Romans 1:31 where it is translated “heartless” (ESV). Nevertheless, it’s important to note that those who exhibit this quality will not be entirely devoid of love. As we saw earlier, these individuals will be “lovers of themselves.”
Unforgiving (NIV), a consequence that naturally follows a failure to recognize or appreciate how God has forgiven us in Christ.
Slanderous. This refers to a false statement that is intended to damage the reputation of someone else. This word also forms the basis for our modern-day word “diabolical.” As another source observes, “There is a sense in which slander is the most cruel of all sins. If a man’s goods are stolen, he can set to and build up his fortunes again; but if his good name is taken away, irreparable damage has been done.” ₍₂₎
Without self-control, brutal. We can associate these qualities with a person who is self-indulgent while holding others to a standard that he or she would never personally seek to attain. In other words, “The persons noted here have no restraint or self-control in anything, none of their ambitions, passions, lusts, appetites or desires being under any discipline whatever.” ₍₃₎

(1) J. Vernon McGee, Thru The Bible with J. Vernon McGee, “2 Timothy 3:1-9 Apostasy In The Last Days” Copyright 1981 by J. Vernon McGee
(2) Barclay, William. William Barclay’s Daily Study Bible, “The Qualities Of Godlessness (2Ti_3:2-5 continued)”
(3) Coffman, James Burton. “Commentary on 2 Timothy 3”. “Coffman Commentaries on the Bible”. https://www.studylight.org/commentaries/eng/bcc/2-timothy-3.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999

VII

“For people will be lovers of self, lovers of money, boastful, proud, blasphemers, disobedient to parents, ungrateful, unholy, unloving, irreconcilable, slanderers, without self-control, brutal, without love for what is good, traitors, reckless, conceited, lovers of pleasure rather than lovers of God” (2 Timothy 3:2-4 HCSB).

This portion of Scripture contains some additional fast-paced descriptions of the qualities that characterize the last-days…

Despisers of those that are good. Like many things, the meaning and application of a word largely depends upon how you define it. For instance, those who define “good” as “what’s best for me,” typically exclude what is good for others. If we link that definition with those who are “lovers of self” (a characteristic also found in the Scripture quoted above), it is easy to become someone who is a “despiser of those who are good.”
Treacherous (ESV) or traitors. This word describes those who are willing to sell others out in order to gain a personal advantage. It is also significant to note that the word translated “traitor” here in 2 Timothy 3:4 is the same word used to describe Judas in Luke 6:16.
Reckless, rash (NIV), or headstrong (NKJV). The Living Bible paraphrase of this passage employs the word “hotheaded” to identify this quality. A person who fits this description might be someone who acts impulsively or makes imprudent decisions without regard for the advice or counsel of others.
Conceited or haughty (NKJV). Much like the alternative definitions for “lovers of self” mentioned earlier, we can use descriptive terms like self-centered, vain, egotistical, or narcissistic to characterize these individuals.
Lovers of pleasure rather than lovers of God. This can refer to the existence of a prevailing, “if it feels good, do it” attitude among those who hold little interest in fulfilling God’s objectives for humanity. One commentary expands upon this characteristic with some important observations…

“Why is it so tempting to ‘love pleasure rather than God’? Pleasure is something we can control; God cannot be controlled. Most pleasures can be obtained easily; love for God requires effort and sometimes sacrifice. Pleasure benefits us now; the benefits of loving God are often in the future. Pleasure has a narcotic effect; it takes our minds off ourselves and our problems. Love for God reminds us of our needs and our responsibilities. Pleasure cooperates with pride. It makes us feel good when we look good in the eyes of others. To love God we must lay aside our pride and our accomplishments.” ₍₁₎

VIII

“Having a form of godliness, but denying the power thereof: from such turn away” (2 Timothy 3:5 KJV).

The list of negative characteristics given to us in 2 Timothy 3:2-5 concludes with those who possess “…a form of Godliness but deny it’s power” (NIV). While these individuals maintain an external façade of spirituality, they effectively reject God by placing a love of money, a love of pleasure, and a love of self ahead of Him. Much like a vocalist who lip-synchs his or her way through a song, there is no substance behind their performance. They claim to be religious, but “…reject the power that could make them godly” (NLT).

Because of this, Paul the Apostle offered some wise counsel: “Don’t have anything to do with such people” (CEV). You see, these characteristics have always existed, even among those who lived during Paul’s lifetime. The difference is that as we draw closer to the end of this chapter of human history, greater numbers of people will exhibit these qualities.

This counsel is also similar to the advice Paul gave to the church at Corinth in the New Testament epistle of 1 Corinthians: “Do not be deceived: ‘Evil company corrupts good habits’” (1 Corinthians 15:33). You see, it has often been said that a person is known by the company that he or she keeps. Since our friendships and relationships influence our attitudes and beliefs, we often take on the habits, mannerisms, and convictions of those who become our companions.

This is not a new idea, for as we’re told in the Old Testament book of Proverbs, “The righteous should choose his friends carefully, for the way of the wicked leads them astray” (Proverbs 12:26). This further serves to remind us that our relationships have an effect upon us for better or worse.

While it is important to maintain good relationships with others as we seek to be ambassadors for Christ, it is also important to evaluate our relationships with those who claim to be Christians but show little interest in validating that claim through their choices and decisions. This has led one author to the following conclusion…

“The simple responsibility of Christians is to turn away not only these attitudes, but also from the people who do these things… ‘This exhortation clearly implies that Paul did not consider the state of moral depravity just pictured as wholly a matter of the future. He was keenly aware that the evils about which he was forewarning were already at work.’ _[a]” ₍₁₎

(1) [a] D Edmond Hiebert, Second Timothy- Everyman’s Bible Commentary “The Minister And The Coming Apostasy 3:1-17” quoted in Guzik, Dave, 2 Timothy 3 – Perilous Times And Precious Truth, (2-5) A description of the human condition in the last days, https://enduringword.com/bible-commentary/2-timothy-3/

“having the appearance of godliness, but denying its power. Avoid such people” (2 Timothy 3:5 ESV).

Before we leave this passage, we should pause to consider some important insights from the following commentators and their efforts to advance our understanding of this passage…

“Having a form of godliness but denying its power. That is an accurate description of much of the church today. They observe rituals, and have a form of godliness, but there is no power there. Churches have often just become social centers, where you can get some entertaining messages dealing with psychological issues, and hear some inspiring music, but the power of God is lacking. You can learn all the practical steps toward having a better life, how to communicate, how to quit smoking, how to raise your children, how to invest your money, and it is often good advice; but the power of God is left out. Jesus said, ‘Without Me you can do nothing’ (John 15:5).” ₍₁₎

“All that is left of the Christianity of such men is the outward form; they are dead while they live. There is no power to overcome for they are servants of sin. The form of godliness is only maintained because of its advantage to them. What a tragic picture: the walking dead! It is no wonder Paul instructs Timothy to withdraw fellowship from such persons.” ₍₂₎

“Outwardly these people seem religious. They make a profession of Christianity, but their actions speak louder than their words. By their ungodly behavior, they show that they are living a lie. There is no evidence of the power of God in their lives. While there might have been reformation, there never was regeneration… Phillips puts it: ‘They will maintain a façade of ‘religion’ but their conduct will deny its validity.’ They want to be religious and to have their sins at the same time (cf. Rev_3:14-22). Hiebert warns: ‘It is the fearful portrayal of an apostate Christendom, a new paganism masquerading under the name of Christianity.’” ₍₃₎

“Paul was here speaking of the general apostasy in which evil souls would themselves be in control of the visible machinery of the church; and the thought seems to be directed to the proposition that the true Christian should himself turn away from the corrupt majority. There have been many historical examples of that situation… When one becomes convinced that a whole communion of professing Christians has so far departed from the word of God that he must turn away from them, the social consequences can be very unpleasant.” ₍₄₎

(1) Chuck Smith, The Word For Today Bible, study note on 2 Timothy 3:5, pg. 1598

(3) William MacDonald, Believer’s Bible Commentary, pg. 2120

(4) Coffman, James Burton. “Commentary on 2 Timothy 3”. “Coffman Commentaries on the Bible”. https://www.studylight.org/commentaries/eng/bcc/2-timothy-3.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

“For of this sort are those who creep into households and make captives of gullible women loaded down with sins, led away by various lusts” (2 Timothy 3:6).

This passage offers a glimpse into an effective strategy employed by those who promote heretical teachings. You see, 2 Timothy 3:6 tells us how false teachers work their way into people’s lives. In fact, the tactics described within this verse may be more effective today than they were in the days of the first century.

We can begin by noting that the heretical teachers of the New Testament era were partially successful in their efforts to smuggle false doctrine into the churches of Ephesus. Nevertheless, a healthy church would never permit an aberrant belief to gain widespread acceptance within its congregation. Paul the Apostle’s counsel to “Avoid such people” (2 Timothy 3:5 ESV) would also serve to limit the options available to those who sought to promote such teachings.

Therefore, these heretics opened a second tactical front. In addition to their efforts to introduce these aberrant beliefs to others within the church, they also worked to gain access to private homes that were inhabited by those who lacked the ability to discern between truth and error. Once they had convinced someone to adopt their teachings in that manner, that person subsequently became a follower and supporter. They also acquired access to that person’s circle of friends, thus increasing the potential to add more followers and new avenues of support.

It’s important to note that false teachers continue to employ this strategy today. But unlike the false teachers of the first century, modern-day heretical teachers never have to set foot within a private home. Instead, he or she can reach countless individuals through the technological advances that characterize our modern day world.

Some of the more obvious transmission paths into a private home include social media, broadcast media, and streaming media. It might also include books, magazines, and various other forms of written communication. As it was in the days of the first century, these methods permit false teachers to “creep into households” and “…mislead whole families by teaching for dishonest gain what ought not to be taught” (Titus 1:11 NET). The difference is that today’s false teachers now have the advantage of 21st century technology to market and package their messages in a far more effective manner.

Thus, it is easy to be taken captive by such teachings if we aren’t diligent to prayerfully read the Scriptures each day. Those who neglect to do so place their spiritual lives at risk.

“For some of these insinuate themselves into households and captivate weak women who are overwhelmed with sins and led along by various passions” (2 Timothy 3:6 NET).

Contemporary Biblical critics may be quick to attribute a sexist agenda to the gullible (NIV) or silly (KJV) women referenced in this verse. However, this passage has little to do with gender. Unlike many modern societies, the educational options that were available to women of that era were often very limited. This meant that those who lacked a firm foundation in good Biblical doctrine were especially vulnerable to any message carried by a false or deceptive teacher. Of course, this was also true of anyone who lived during that period, just as it is today.

Therefore, it is important to understand the essence of this passage: false teachers target the naïve and uninformed. In the first-century city of Ephesus, that target audience included many members of the female population. Today, that group might include anyone who neglects to read the Bible regularly and has little familiarity with its teachings.

Thus, in the words of one scholar, “Paul’s point is not that all women are this way, but that some have been especially vulnerable to deception. The false teachers at Ephesus had been especially successful in deceiving women (1 Tim. 2:14; 5:13–15).” ₍₁₎ Another commentary adds, “Out of a so-called ‘openness to learn’ they evidently embraced as a fad whatever new heresy came along. Their problem was that they could not recognize the truth when they saw it.” ₍₂₎

We should also note the reference to those who are “overwhelmed with sins” in 2 Timothy 3:6. A religious belief that permits its followers to engage in sinful behaviors without guilt or repentance is false, despite what its proponents may be led to believe. Sadly, a person who adheres to such a belief may simply wish to ease his or her conscience and obtain the benefits of “religion” while foregoing the sacrifices that often accompany genuine Christianity.

This passage should thus prompt us to ask a difficult and challenging question: “Am I truly seeking God through Christ or am I seeking the benefits of ‘spirituality’?” In the words of another Biblical scholar, “DeWette (quoted by Alford), notes that a sin-laden conscience is easily tempted to seek the easiest method of relief. And that method of getting relief from a sin-laden conscience, is the embracing of a false religion, one that satisfies the religious instinct of the individual, and at the same time fails to deal with the sin question and the true way of salvation.” ₍₃₎

(1) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2173). Orlando, FL: Reformation Trust.
(2) John F. Walvoord and Roy B. Zuck, Bible Knowledge Commentary [p.756]
(3) Kenneth S. Wuest, Word Studies in the Greek New Testament [note on 2 Timothy 3:6-7] Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

XII

“always learning and never able to come to a knowledge of the truth” (2 Timothy 3:7 HCSB).

The Woodstock Rock Festival, held in August 1969, is generally acknowledged as a pivotal moment in music history. Over 400,000 people attended that event and the National Register of Historic Places of the United States has given official recognition to the site where the Festival took place.

As Woodstock recedes further into past, this great cultural event from the 1960s will inevitably fade in relevance for each succeeding generation. Nevertheless, the film that documented the Woodstock Rock Festival contains a scene with one observation that endures throughout the generations.

You see, the cinematographers who documented the Woodstock Festival also recorded the activities and opinions of those who attended the event as well as the musical acts that played there. One youth who was interviewed expressed his opinion of those who had gathered together at Woodstock…

“People who are nowhere are coming here ’cause there’s people they think are somewhere. So everybody is like, really looking for, you know, some kind of answer, you know, where there isn’t one … People don’t know, you know? They don’t know how to live, they don’t know what to do, and they think that if they can come here and they can find out, you know, what it is … It’s just like, people are very lost.” ₍₁₎

Even though those words were spoken decades ago, the truth behind that youthful observation remains unchanged: “So everybody is like, really looking for, you know, some kind of answer… It’s just like, people are very lost.” This brings us to 2 Timothy 3:7, and it’s observation that some are “…ever learning and never able to come to a precise and experiential knowledge of the truth” (Wuest).

Those who are seeking to fill a void in life apart from Christianity may choose to follow many religious beliefs or life philosophies. Many of those ideologies allow us to entertain the illusory belief that we are growing, learning, and making progress in life. But in the end, those avenues never really get us anywhere. In fact, the Bible devotes an entire book to an examination of that subject in great detail.

The youth who was interviewed at Woodstock recognized this inconvenient truth when he said, “People who are nowhere are coming here ’cause there’s people they think are somewhere.” It is only through Christ that we can avoid the treadmill of a life that is “…always seeking instruction, yet never able to arrive at a knowledge of the truth” (NET).

Image Credit: “Woodstock Music Festival/1969” by dbking. Licensed under CC BY 2.0

XIII

“Now as Jannes and Jambres resisted Moses, so do these also resist the truth: men of corrupt minds, disapproved concerning the faith; but they will progress no further, for their folly will be manifest to all, as theirs also was” (2 Timothy 3:8-9).

The philosopher George Santayana was famously quoted as saying, “Those who cannot remember the past are condemned to repeat it.” ₍₁₎ In a similar manner, the false teachers of first-century Ephesus had unwittingly duplicated a mistake that others also made centuries earlier.

You see, the Old Testament book of Exodus relates the account of Moses and his brother Aaron as they approached Pharaoh, the king of Egypt with a request. Exodus 5:1-2 details that request and Pharaoh’s response…

“…Moses and Aaron went and said to Pharaoh, ‘Thus says the Lord, the God of Israel, “‘Let my people go, that they may hold a feast to me in the wilderness.’” But Pharaoh said, ‘Who is the Lord, that I should obey his voice and let Israel go? I do not know the Lord, and moreover, I will not let Israel go’” (Exodus 5:1-2 ESV).

God’s response to Pharaoh followed shortly thereafter…

“Then the Lord said to Moses and Aaron, ‘When Pharaoh says to you, “‘Prove yourselves by working a miracle,’” then you shall say to Aaron, “‘Take your staff and cast it down before Pharaoh, that it may become a serpent.’” So Moses and Aaron went to Pharaoh and did just as the Lord commanded. Aaron cast down his staff before Pharaoh and his servants, and it became a serpent. Then Pharaoh summoned the wise men and the sorcerers, and they, the magicians of Egypt, also did the same by their secret arts. For each man cast down his staff, and they became serpents. But Aaron’s staff swallowed up their staffs” (Exodus 7:8-12 ESV).

Although they are not mentioned by name in the Old Testament, Jannes and Jambres are traditionally identified as the Egyptian sorcerers who opposed Moses and Aaron as detailed within this passage. Thus, the connection between Exodus chapter seven and 2 Timothy 3:8-9 is this: just as Jannes and Jambres could not stand against the work of God through Moses and Aaron, neither could the false teachers of Ephesus stand against the truth.

One commentator provides us with a modern-day application of this centuries-old passage with a century-old observation: “Wait for the inevitable unfoldings of God’s purpose. Time will show what is true and what is false. In the meantime, examine yourselves whether ye be in the faith.” ₍₂₎

(1) George Santayana, Reason in Common Sense: The Life of Reason. 1905 pg. 284

(2) Meyer, Frederick Brotherton. “Commentary on 2 Timothy 3”. “F. B. Meyer’s ‘Through the Bible’ Commentary”. https://www.studylight.org/commentaries/eng/fbm/2-timothy-3.html. 1914.

XIV

“Just as Jannes and Jambres opposed Moses, so these men also oppose the truth, men corrupted in mind and disqualified regarding the faith. But they will not get very far, for their folly will be plain to all, as was that of those two men” (2 Timothy 3:8-9 ESV).

The Egyptian sorcerers who opposed Moses and Aaron as they appeared before Pharaoh are traditionally identified by the names Jannes and Jambres. These men sought to invalidate Moses’ claim to represent the one true God by duplicating the miraculous signs that God had given to Moses to perform. Their actions characterized the opposition posed by the false teachers of Ephesus.

Although Jannes and Jambres were initially successful in their efforts to reproduce these signs, their failure to do so entirely presents us with an important spiritual lesson…

“When Moses cast down his rod and it turned into a serpent, Jannes and Jambres could do the same. When he turned water into blood, they could do the same. When Moses brought forth a plague of frogs, Jannes and Jambres could do the same. Yet eventually they could not match God miracle-for-miracle, and their occult powers were shown to be inferior to God’s power.

The ability to do miracles by the power of darkness and the willingness to receive them as authentic will characterize the end times (Revelation 13:13-15 and 2 Thessalonians 2:9). Some of us are amazed by any spiritual power that is real, without carefully thinking that real power may have a demonic source instead of a Godly source. And even if a psychic or new age power seems to feel right, we must not be seduced by it because demonic powers can come masquerading as angels of light (2 Corinthians 11:15).” ₍₁₎

Thus, their failure was immortalized for all to see in the pages of the Scripture and represents the kind of example we should seek to avoid…

“We can hide our sin for a while, but eventually the truth will be revealed. Sooner or later, distraction, opposition, anger, or fatigue will wear us down, and our true hearts will be exposed. The trials of life will conspire against our efforts to maintain a religious front. We can’t pick when and where we will be tested by adversity. Build your character carefully because it will come out under stress. Live each day as if your actions will one day be known to everyone. It is useless, in the middle of a test, to acknowledge that you should have prepared. Now is the time to change anything you wouldn’t want revealed later” ₍₂₎

(1) Guzik, Dave, 2 Timothy 3 – Perilous Times And Precious Truth (8-9) https://enduringword.com/bible-commentary/2-timothy-3/

“But you have carefully followed my doctrine, manner of life, purpose, faith, longsuffering, love, perseverance, persecutions, afflictions, which happened to me at Antioch, at Iconium, at Lystra–what persecutions I endured. And out of them all the Lord delivered me” (2 Timothy 3:10-11).

It is no coincidence that the word “doctrine” appears first in the list given to us here in 2 Timothy 3:10. Of all the subjects covered in Paul the Apostle’s New Testament letters, the importance of accurate doctrine is one that appears again and again. While some may choose to focus upon other areas of spiritual interest (such as Biblical prophecy, spiritual gifts, or humanitarian concerns, to name a few), the need for accurate doctrine outweighs all of them.

Here’s why: in this context, “doctrine” corresponds to the things we believe in respect to God, humanity, Christ, the church, and other related subjects. If our doctrines are inaccurate regarding those subjects, everything that follows is likely to be inaccurate as well. Therefore, our doctrinal beliefs should hold a position of primary importance.

This is crucial for another reason. You see, everyone holds doctrinal beliefs whether or not they realize it. For instance, everyone believes something about God, even those who deny He exists. We then proceed to act upon those doctrines (whatever they may be) through our choices and decisions.

This was certainly true of Paul the Apostle, for his doctrine influenced his “way of life” (NET) as we’re told in the passage quoted above. From the opposite perspective, those who hold unbiblical doctrines are sure to act upon them as well.

One of the best ways to separate true and false doctrine involves reading a portion of the Bible each day. This will not only build our understanding of God’s Word but help us identify false teachings wherever we encounter them. Another commentator addresses this subject in a very forthright manner…

“Much could be said about every one of these words; but perhaps the big lesson may be found in their order. As always, Paul put DOCTRINE first. Other things are important, but the true doctrine is the most important of all. Without exception, Paul stressed the doctrine, then the pragmatic teaching derived from it. None of his major epistles departs from this order: doctrine first, then the practical admonitions. This needs to be pondered by some current preachers who boast that they do not preach doctrine; in reply to which it might be stated that if one does not preach doctrine he does not preach the gospel Paul preached.” ₍₁₎

(1) Coffman, James Burton. “Commentary on 2 Timothy 3”. “Coffman Commentaries on the Bible”. https://www.studylight.org/commentaries/eng/bcc/2-timothy-3.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

XVI

“You, however, have followed my teaching, my way of life, my purpose, my faith, my patience, my love, my endurance, as well as the persecutions and sufferings that happened to me in Antioch, in Iconium, and in Lystra. I endured these persecutions and the Lord delivered me from them all” (2 Timothy 3:10-11 ESV).

Here in 2 Timothy 3:10-11, Paul the Apostle referenced his experience in three different cities: Antioch, Iconium, and Lystra. The events that took place in the city of Antioch are recorded for us in the New Testament book of Acts…

“And the word of the Lord was being spread throughout all the region. But the Jews stirred up the devout and prominent women and the chief men of the city, raised up persecution against Paul and Barnabas, and expelled them from their region” (Acts 13:49-50).

The second reference to the town of Iconium involved an assault upon Paul’s life: “…a violent attempt was made by both the Gentiles and Jews, with their rulers, to abuse and stone them” (Acts 14:5). This method of execution took the form of rocks or stones that were thrown against someone until he or she died. Paul survived that attempt and subsequently fled to the third city mentioned in this trilogy.

This final incident occurred in Timothy’s hometown of Lystra and likely refers to the same event that Paul mentioned in a letter to the church at Corinth: “Once people tried to stone me to death” (2 Corinthians 11:25 GW). The record of that attempt upon Paul’s life is found in Acts 14:19…

“Some Jewish leaders from Antioch and Iconium came and turned the crowds against Paul. They hit him with stones and dragged him out of the city, thinking he was dead” (CEV).

So in addition to the various forms of punishment he was forced to endure, Paul also faced a riotous mob that attempted to murder him. These experiences should prompt us to consider the examples of other prominent Biblical personalities who were protected from danger as they sought to pursue God’s call upon their lives. That list includes (but is certainly not limited to)…

Daniel (Daniel 6).
Esther (Esther 3:8-5:3).
Jeremiah (Jeremiah 38:1-13).
Nehemiah (Nehemiah 4).

This brings us to an important application from the following commentary…

“The Lord had not delivered from trouble, but He had delivered him out of the troubles. This is a reminder to us that we are not promised freedom from difficulties, but we are promised that the Lord will be with us and will see us through.” ₍₁₎

(1) MacDonald, W., & Farstad, A. 1997, c1995. Believer’s Bible Commentary : Old and New Testaments, Thomas Nelson: Nashville

XVII

“Yes, and all who desire to live godly in Christ Jesus will suffer persecution” (2 Timothy 3:12).

A small child begins his or her academic life by learning the basics of subjects such as reading, writing, and mathematics. But as the child grows older and progresses through each grade level, the lessons do not grow easier. Instead, they grow more challenging as the child builds upon the things that he or she has already learned. Such is (or should be) the case with our life in Christ as well.

Whenever we encounter trouble, abuse, or persecution for a decision to follow Christ, it may be easy to assume that we have done some something wrong. To be fair, some Christians are mistreated in this way because they fail to follow the directives given to us in 1 Peter 3:15-17. Then there are those who invite persecution by engaging others with the wrong motives. Finally, some who claim to be Christians may not have a relationship with Christ at all.

Nevertheless, 2 Timothy 3:12 tells us that anyone who is serious about living the kind of life that honors Christ will encounter trouble. That trouble may take the form of direct persecution (as in those nations that are openly hostile to Christianity) or various forms of indirect opposition. As one commentator notes, “Given the right conditions, such oppositions would be just as deadly as the great Roman persecutions.” ₍₁₎ Another source adds…

“Often new believers, and even older believers, interpret difficulty as a sign that they need to change something. Timothy reminded them that persecution is a normal experience for the Christian (cf. Matt. 5:11-12; 10:16-28; 20:22-23; 24:9-10; 2 Tim. 3:12; et al.), just as Paul had previously instructed them.” ₍₂₎

With these things in mind, we should note of Jesus’ counsel to those who seek to follow Him…

“A disciple is not above his teacher, nor a servant above his master. It is enough for a disciple that he be like his teacher, and a servant like his master. If they have called the master of the house Beelzebub, how much more will they call those of his household!” (Matthew 10:24-25).

“If the world hates you, you know that it hated Me before it hated you. If you were of the world, the world would love its own. Yet because you are not of the world, but I chose you out of the world, therefore the world hates you” (John 15:18-19).

“I have told you all this so that you will have peace of heart and mind. Here on earth you will have many trials and sorrows; but cheer up, for I have overcome the world” (John 16:33).

(2) Constable, Thomas. DD. “Notes on 1 Thessalonians 2019 Edition” “Timothy’s visit 3:1-5” [3:3-5] https://www.planobiblechapel.org/tcon/notes/html/nt/1thessalonians/1thessalonians.htm

XVIII

“Indeed all who delight in piety and are determined to live a devoted and godly life in Christ Jesus will meet with persecution [will be made to suffer because of their religious stand]” (2 Timothy 3:12 AMPC).

Jesus once made an important statement that relates to the verse quoted above. That statement is found in the New Testament gospel of John…

“…this is the condemnation, that the light has come into the world, and men loved darkness rather than light, because their deeds were evil. For everyone practicing evil hates the light and does not come to the light, lest his deeds should be exposed. But he who does the truth comes to the light, that his deeds may be clearly seen, that they have been done in God” (John 3:19-21).

This passage draws our attention to several key points, First, we should recognize that Christians inhabit a world that is populated by many who choose to live as if God did not exist. Because of this, a God-honoring man or woman is always under pressure to adopt a similar attitude. Since it is always easier to “go with the flow” of a world that isn’t interested in God, a person who seeks to follow Christ is bound to meet with resistance to that decision.

For instance, a person who represents the One who is “…the way, the truth, and the life” (John 14:6) and “…the light of the world” (John 8:12) is not likely to be welcomed by those who prefer to remain in darkness. When such persecutions occur, it may be helpful to remember the following passage from Matthew 5:3-12…

“Blessed are the poor in spirit, For theirs is the kingdom of heaven. Blessed are those who mourn, For they shall be comforted. Blessed are the meek, For they shall inherit the earth. Blessed are those who hunger and thirst for righteousness, For they shall be filled. Blessed are the merciful, For they shall obtain mercy. Blessed are the pure in heart, For they shall see God.

Blessed are the peacemakers, For they shall be called sons of God. Blessed are those who are persecuted for righteousness’ sake, For theirs is the kingdom of heaven. Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely for My sake. Rejoice and be exceedingly glad, for great is your reward in heaven, for so they persecuted the prophets who were before you.”

XIX

“But evil men and impostors will grow worse and worse, deceiving and being deceived” (2 Timothy 3:13).

The passage quoted above is barely more than a dozen words but offers a great deal of insight for those who are willing to prayerfully reflect upon it.

We should first note the two types of individuals mentioned here: “…evil men and impostors.” The first refers to those who are actively engaged in wicked behavior. The second represents others who appear to be moral, ethical, or virtuous but are really something different. This unfortunate reality should come as no surprise, for as we were reminded earlier in 1 Timothy 5:24, “Some men’s sins are clearly evident, preceding them to judgment, but those of some men follow later.”

We’re next told that those who comprise these groups “…will grow worse and worse.” In other words, those who are evil will become more aggressive in their attitudes and behaviors while those who are imposters will grow more convincing in their appearance. The first group is visible and obvious, while the second group is largely hidden and anonymous. Nevertheless, both groups are equally destructive, each in their own way.

Finally, the individuals within these groups will deceive others while being deceived as well. Thus, they become living examples of the wisdom contained within the Biblical book of Proverbs: “If you set a trap for others, you will get caught in it yourself. If you roll a boulder down on others, it will crush you instead” (Proverbs 26:27 NLT).

So those who fit these categories are both agents and objects of deception. This is important because deception usually involves some form of lying- and it has been said that if a lie is told often enough, many will begin to accept it as truth. This seems to be an accurate portrayal of those who are described for us here in 2 Timothy 3:13. Over time, they will begin to believe their own lies, thus being deceived by the deception they sought to spread among others.

We can largely avoid a similar fate by remembering that “truth” can be defined as “that which corresponds to reality.” Whenever we are called upon to evaluate a teaching or idea, we can ask, “Does this accurately reflect Biblical truth?” Some additional questions to ask might also include the following…

Does this teaching focus upon a small portion of God’s Word and neglect others?
Does this idea contradict what the Bible says about God?
Does this teaching or idea glorify the teacher or Christ?

Asking these questions now can help us avoid deception later.

“But you must continue in the things which you have learned and been assured of, knowing from whom you have learned them” (2 Timothy 3:14).

Throughout his Biblical letters to Timothy, Paul the Apostle has repeatedly emphasized the primary importance of God’s Word. For instance…

“If you instruct the brethren in these things, you will be a good minister of Jesus Christ, nourished in the words of faith and of the good doctrine which you have carefully followed” (1 Timothy 4:6).

“Take heed to yourself and to the doctrine. Continue in them, for in doing this you will save both yourself and those who hear you” (1 Timothy 4:16).

“If anyone teaches otherwise and does not consent to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which accords with godliness, he is proud, knowing nothing, but is obsessed with disputes and arguments over words, from which come envy, strife, reviling, evil suspicions, useless wranglings of men of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain. From such withdraw yourself” (1 Timothy 6:3-5).

“Hold fast the pattern of sound words which you have heard from me, in faith and love which are in Christ Jesus” (2 Timothy 1:13).

“Be diligent to present yourself approved to God, a worker who does not need to be ashamed, rightly dividing the word of truth” (2 Timothy 2:15).

In light of the numerous examples of spiritual deception that abound within our world today, we can help avoid such dangers as we prayerfully take heed to the Scriptures quoted above. However, 2 Timothy 3:14 should also prompt us to ask an important question: where did Timothy gain access to the things he had “…learned and been assured of”?

The following commentator gives us some potential answers that offer a pattern we can follow today…

“Paul didn’t specify exactly whom he had in mind when he mentioned those who taught Timothy. Was he referring to Timothy’s family, especially his grandmother, Lois, and his mother, Eunice, who nurtured Timothy in the faith (2 Tim. 1:5)? Was he referring to himself as Timothy’s mentor? Or was Paul directing Timothy’s attention to the ultimate source of the things he had learned, namely God? We cannot be sure.

But what is clear is what Timothy had learned—the Scriptures. He had been taught the Hebrew Scriptures, our Old Testament, from an early age, and it is clear that Paul wanted Timothy to continue to be a diligent student of the Word of God.”₍₁₎

XXI

“and that from childhood you have known the Holy Scriptures, which are able to make you wise for salvation through faith which is in Christ Jesus” (2 Timothy 3:15).

As was the custom in the home of a Jewish parent, a child in the Biblical era began to receive instruction in the Old Testament Scriptures around the age of five. This represented the type of instruction that enabled Timothy to become “…wise for salvation through faith which is in Christ Jesus.” This approach was also in keeping with the Biblical wisdom given to us in the Old Testament book of Proverbs: “Train up a child in the way he should go, And when he is old he will not depart from it” (Proverbs 22:6).

While it is certainly true that many come to Christ following a misspent youth, a child who learns God’s Word from an early age has an opportunity to avoid many of the mistakes that often accompany an ungodly life. Therefore, those who seek to be God-honoring parents can draw inspiration from this portion of Scripture and teach the Scriptures to the children who have been entrusted to their care.

This reference to “…the Holy Scriptures, which are able to give you the wisdom that leads to salvation through faith in Christ Jesus” (GNT) is reminiscent of a conversation that Jesus once had with two of His disciples…

“And Jesus explained to them what was said about himself in all the Scriptures, beginning with the books of Moses and the writings of all the prophets” (Luke 24:27 GNT).

Jesus also referenced His presence within the Scriptures in speaking with a group of His opponents…

“You search the Scriptures because you think they give you eternal life. But the Scriptures point to me!” (John 5:39 NLT).

The New Testament book of Hebrews adds some additional insight regarding this passage…

“That is why, when Christ came into the world, he said to God… ‘Look, I have come to do your will, O God— as is written about me in the Scriptures’” (Hebrews 10:5, 7 NLT).

Thus, as one commentary observes, “Salvation is through faith which is in Christ Jesus. We should mark this well. It is not through good works, baptism, church membership, confirmation, obeying the Ten Commandments, keeping the Golden Rule, or in any other way that involves human effort or merit. Salvation is through faith in the Son of God.” ₍₁₎

(1) William MacDonald, Believer’s Bible Commentary, pg. 2123

XXII

“All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness” (2 Timothy 3:16).

One of the best-known and most important portions of the New Testament is found here in 2 Timothy 3:16. In fact, this portion of Scripture is so important that we will take the time to consider its implications over the course of several studies.

You see, 2 Timothy 3:16 alerts us to something that makes the Biblical Scriptures unique and different from any other book ever written. The difference is that God inspired the Bible. Before we look into the definition of “inspiration,” we should first note its extent: “All Scripture is given by inspiration of God…” This tells us that God’s inspiration of the Biblical Scriptures…

Comprises all that is written – 2 Timothy 3:16.
Encompasses every individual word – Matthew 22:43 , 1 Corinthians 2:13.
Extends to verb tenses – Matthew 22:32, Galatians 3:16.
It even includes the smallest parts of individual words – Matthew 5:17-18. ₍₁₎

Two commentators provide us with some additional insight into the concept of “all Scripture” from this passage…

“All Scripture is God-breathed (2 Tim. 3:16–17), and that means there is nothing insignificant in the Bible. Every word was carefully chosen by the Apostles and prophets, under the inspiration of the Holy Spirit, so we must put in the hard work required to understand each word in context. In so doing, we show the proper respect for our Creator, and we are equipped to rightly understand and apply the text of Scripture to our lives.”₍₂₎

“When Paul speaks of all Scripture, he is definitely referring to the complete OT, but also to those portions of the NT that were then in existence. In 1Ti_5:18, he quotes the Gospel of Luke (Luk_10:7) as Scripture. And Peter speaks of Paul’s Epistles as Scriptures (2Pe_3:16). Today we are justified in applying the verse to the entire Bible.” ₍₃₎

With these things in mind, we can say that God is personally responsible for every single word of the Biblical Scriptures. This explains why the Old Testament book of Proverbs tells us, “Do not add to His words, Lest He rebuke you, and you be found a liar” (Proverbs 30:6, emphasis added). But how did God’s Word take the form of the Biblical Scriptures we have today? We will begin our look at the answer to that complex question beginning next.

(1) See Geisler, N. L. 1999. Baker encyclopedia of Christian apologetics. Baker reference library. Baker Books: Grand Rapids, Mich
(2) “Who Is Israel” Tabletalk magazine, August, 2014 pg. 50
(3) William MacDonald, Believer’s Bible Commentary, pg. 2123

XXIII

“Every scripture is inspired by God and useful for teaching, for reproof, for correction, and for training in righteousness” (2 Timothy 3:16 NET).

We often use the word “inspired” to describe an artist, musician, or author who creates an emotional or thought-provoking work. However, the Biblical concept of inspiration goes far beyond anything created solely by a mere human being.

The word translated “inspired” is taken from the word theopneustos (literally, ” God- breathed”) in the original language of 2 Timothy 3:16. Much like the human act of respiration, the idea behind this passage is that God “breathed-out” His Word through the pen of each Biblical author. This concept also extends to God’s absolute oversight, guidance, and direction over each Biblical writer.

One author provides us with a useful definition of this word when used in a Biblical context…

“Inspiration, therefore, can be defined as the inward working of the Holy Spirit in the lives of men whom God chose to write the books of the Bible. This guaranteed that the final result would be exactly what God intended. Thus, the Bible is the written Word of God to humanity, and, when originally written, was without error. It is the final authority for all matters of faith and practice.” ₍₁₎

Another Biblical scholar offers further clarity on this passage…

“God-breathed does not mean that God somehow took over their bodies or pushed them out of the chair and took up their pens…. Rather, inspiration means that God breathed his own words through their personalities and pens. He gave them the insight and understanding, so that the finished literary product had two authors, one human and one divine.”₍₂₎

It is this unique two-part authorship that makes the Bible different from any other book. God is completely responsible for the content of the Scriptures while the Biblical authors wrote what they received from Him. Yet, as the quotation above implies, Biblical inspiration does not mean that these mortal authors acted as human word processors, copy machines, or stenographers.

Instead, God elected to use each Biblical writer’s personality, cultural background, vocabulary, and writing style to communicate the Scriptures in a precise and errorless manner. For example, the Scriptures display the humanity of each human author through such things as human research (Luke 1:1-4), human emotion (Nehemiah 13:25), and even human memories that were fragmentary and incomplete (1 Corinthians 1:15-16).

The Scriptures provide us with an excellent word-picture to describe this process, and we’ll examine that illustration in greater detail next.

(1) Stewart, Don “In What Sense Is the Bible the Inspired Word of God?” Retrieved 16 August, 2021 https://www.blueletterbible.org/Comm/stewart_don/faq/bible-authoritative-word/question2-is-the-bible-the-inspired-word-of-god.cfm
(2) Sproul, R. C. (1994). Before the face of God: Book 4: A daily guide for living from Ephesians, Hebrews, and James (electronic ed.). Grand Rapids: Baker Book House; Ligonier Ministries.

XXIV

“All Scripture is God-breathed and is valuable for teaching the truth, convicting of sin, correcting faults and training in right living” (2 Timothy 3:16 CJB).

The New Testament book of 2 Peter provides us with some additional insight into the “God-breathed” nature of the Bible. In the passage quoted below, the apostle Peter helps us understand how the process of Biblical inspiration took place…

“Above all, you must understand that no prophecy of Scripture came about by the prophet’s own interpretation. For prophecy never had its origin in the will of man, but men spoke from God as they were carried along by the Holy Spirit” (2 Peter 1:20-21 NIV).

In the original language of this passage, Peter used a seafaring word that meant “to move or be conveyed” to describe this process. ₍₁₎ We can illustrate this idea with the image of a sailboat on a lake. Just as a sailboat is moved by the wind that fills its sails, the Biblical writers were also carried along by the Holy Spirit so they went exactly where the Spirit wanted them to go in their Biblical works.

Nevertheless, it’s also important to remember something else: just as there is human activity aboard a sailing vessel, these human authors were also active in communicating the words of the Scriptures as God’s Spirit carried them along. This brings us to the following definition of Biblical inspiration…

“With these two acts of God—breathing out His Word and carrying the writers along by the Spirit—we can come to a definition of inspiration: The Holy Spirit moved men to write. He allowed them to use their own styles, cultures, gifts, and character. He allowed them to use the results of their own study and research, write of their own experiences, and express what was in their minds.

At the same time, the Holy Spirit did not allow error to influence their writings. He overruled in the expression of thought and in the choice of words. Thus, they recorded accurately all God wanted them to say and exactly how He wanted them to say it in their own character, styles, and languages.” ₍₂₎

This explains why the Bible claims to be authoritative (Exodus 4:30, 1 Thessalonians 2:13), eternal (Psalm 119:89, Matthew 24:35), and true (Psalm 119:142, John 17:17). Despite these things, it often remains difficult to grasp how the Bible can simultaneously reflect the Word of God and the words of human beings as well. One Pastoral commentator offers a useful answer to that question and we’ll examine that explanation next.

(1) See G5342 phero Thayer’s Greek Lexicon https://www.blueletterbible.org/lexicon/g5342/kjv/tr/0-1/

(2) Brian H. Edwards Why Should We Believe in the Inerrancy of Scripture? Answers in Genesis https://answersingenesis.org/is-the-bible-true/why-should-we-believe-in-the-inerrancy-of-scripture/ Retrieved 21 August 2021

XXV

“All Scripture is given by God. And all Scripture is useful for teaching and for showing people what is wrong in their lives. It is useful for correcting faults and teaching the right way to live” (2 Timothy 3:16 ERV).

How could the Bible reflect the words of men like Moses, the Old Testament prophets, Paul the Apostle, the Apostle Peter and others, yet also be the Word of God as well? Here’s how one Pastoral author answers that question…

“Part of the answer to this complex question is simply because God made Paul and Peter and the other writers of Scripture into the men that He wanted them to be. God made the writers of Scripture the men He wanted them to be by forming their very personalities. He controlled their heredity and their environments. He controlled their lives, all the while giving them freedom of choice and will, and made them into the men He wanted them to be.

And when these men were exactly what He wanted them to be, he directed and controlled their free and willing choice of words so that they wrote down the very words of God. God made them into the kind of men who He could use to express His truth and then God literally selected the words out of their lives and their personalities, vocabularies, and emotions.

The words were their words, but in reality their lives had been so framed by God that they were God’s words. So, it is possible to say that Paul wrote the book of Romans and to also say that God wrote it and to be right on both counts.” ₍₁₎

These God-inspired messages took many different routes on their way to becoming a permanent written record, including…

A voice from a burning bush (Moses in Exodus 3:2-5).
A prophetic vision (Ezekiel, Isaiah, and others).
A study of some other prophecy (Daniel 9:2).
The accumulation of a lifetime’s worth of experience (Solomon in Proverbs and Ecclesiastes).
A personal and orderly account (Luke 1:1-4).
An undefined means of communication such as, “The word of the Lord came to me…” or similar statements (which appear repeatedly within the Old Testament Scriptures).

So God used a variety of methods to reveal His message to each Biblical writer. The New Testament book of Hebrews condenses these various communication methods into one summary statement…

“Long ago God spoke in many different ways to our fathers through the prophets [in visions, dreams, and even face to face], telling them little by little about his plans” (Hebrews 1:1 TLB).

(1) John MacArthur, How Did God Inspire His Word? http://www.gty.org/Blog/B160713 Retrieved 21 August 2021

XXVI

“All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness” (2 Timothy 3:16 ESV).

As we continue our look at the topic of Biblical inspiration from 2 Timothy 3:16, we now stop to consider what the Bible claims for itself regarding this subject.

As mentioned previously, the Bible repeatedly claims to be the written word of God. For example, the words “God said” and “God spoke” appear dozens of times within the Scriptures. In addition, we should also note that God’s inspiration of the Bible extends to both the Old and New Testaments. Consider the following passage from 1 Timothy 5:18 as an illustration…

“…the Scripture says, ‘Do not muzzle the ox while it is treading out the grain,’ and ‘The worker deserves his wages’” (NIV).

While this passage may seem unremarkable at first glance, there is more to this portion of Scripture than it may appear. You see, 1 Timothy 5:18 quotes an Old Testament passage (Deuteronomy 25:4: “Do not muzzle an ox…”) right alongside the words of Jesus from Luke 10:7 and refers to both as “Scripture.” We find a similar example in the Biblical book of 2 Peter…

“…our dear brother Paul has written to you according to the wisdom given to him. He speaks about these things in all his letters in which there are some matters that are hard to understand. The untaught and unstable twist them to their own destruction, as they also do with the rest of the Scriptures” (2 Peter 3:15-16 HCSB, emphasis added).

Here is some more of what the Bible says regarding itself and its inspiration by God….

“This is what we speak, not in words taught us by human wisdom but in words taught by the Spirit, expressing spiritual truths in spiritual words” (1 Corinthians 2:13).

“And we also thank God continually because, when you received the word of God, which you heard from us, you accepted it not as the word of men, but as it actually is, the word of God, which is at work in you who believe” (1 Thessalonians 2:13 NIV).

So God “breathed out” His word through the Biblical authors so we could have a written record of His message. As we’re told in 1 Corinthians 10:11, these things were written for our benefit to provide us with an accurate understanding of God and His will for our lives…

“Now these things happened to them as an example, but they were written down for our instruction…” (ESV).

XXVII

“Every Scripture passage is inspired by God. All of them are useful for teaching, pointing out errors, correcting people, and training them for a life that has God’s approval” (2 Timothy 3:16 GW).

When it comes to the God-inspired nature of the Bible, there is another important question to consider: what did Jesus believe about the Bible?

For instance, most sporting contests feature an official who serves as a final authority. Typical examples might include an umpire, referee, judge, linesman, official scorer, or other individual who oversees each contest. These officials are responsible to make judgments throughout the competition and ensure that every competitor adheres to the rules.

In a similar manner, Jesus is the ultimate authority on any question, including those related to the God-inspired nature of the Biblical Scriptures. So with this in mind, let’s consider Jesus’ view of the Bible.

We can begin by observing that Jesus held some positions on the Biblical Scriptures that are not shared by many today. For example, Jesus identified the Scriptures as both the Word of God (John 10:35) and the command of God (Matthew 15:3-4). Jesus also taught that the Bible was truth (see John 17:17). He also held another position that conflicts with a view held by many today; Jesus believed that the Scriptures were error-free and infallible…

“But it is easier for heaven and earth to pass away than for one stroke of a letter of the Law to fail” (Luke 16:17 NAS).

“… the Scripture cannot be broken…” (John 10:35b NIV).

Jesus certainly would have known if the Bible contained erroneous statements and these passages reveal His belief that the Scriptures were God’s infallible message to humanity. So if Jesus taught that the Bible was true and mistake free, it seems reasonable to expect that those who identify as Christians should accept it that way as well.

Jesus also accepted the factual nature of several Biblical passages that many find controversial today, including…

The Biblical account of creation (Matthew 19:4-5).
The prophet Jonah and his encounter with a large fish (Matthew 12:39-41).
Noah and the ark (Matthew 24:37-39).

Finally, we can say that Jesus “pre-authenticated” the New Testament in the following message to His disciples: “But the Counselor, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you” (John 14:26). This promise anticipates the future body of work concerning Jesus’ teachings that we know today as the New Testament.

XXVIII

“All Scripture is inspired by God and is useful for teaching the truth, rebuking error, correcting faults, and giving instruction for right living” (2 Timothy 3:16 GNT).

Another important concept related to 2 Timothy 3:16 concerns the doctrine of “inerrancy.” In this context, “inerrancy” means that the Bible, as originally written, is completely true and doesn’t contain any mistakes. We can clarify this idea by first defining what we mean by “truth.”

When we say that something is “true,” we are saying that it corresponds (or “goes along”) with reality. In other words, “truth” means that we’re talking about the way things really are. With this in mind, we can say that “inerrancy” means that the Bible always talks about the way things really are and the way things really happened with complete accuracy.

This is a critical definition because there are many who believe that the Bible may contain mistakes in scientific or historical matters but is completely true when it comes to spiritual teachings. While this may seem like a good compromise, this “have it both ways” approach creates a problem. After all, if the Bible is inaccurate on relatively minor subjects (such as history), then why should we trust it in spiritual matters?

Inerrancy is important because the Bible claims to be the Word of God. Since it is impossible for God to make a mistake (Psalm 18:30), we should expect the Bible to be mistake-free as well if it is truly what it claims to be in 2 Timothy 3:16.

Nevertheless, there are some important things to remember when it comes to the subject of Biblical inerrancy. The first is that the doctrine of inerrancy doesn’t guarantee that every copy of the Bible ever produced is free of mistakes. For instance, there have been typographic errors that have clearly slipped into various Biblical copies over the years.

Perhaps the best known of these errors occurred in the 16th century when a copy of the Bible translated the seventh commandment from Exodus 20:14 as, “Thou shalt commit adultery.” Despite the glaring nature of that mistake, many such examples are simple spelling or punctuation errors. Fortunately, we have the ability to compare many Biblical copies from ancient times and use them to identify and eliminate any “typos” that may exist.

This is one reason why we can be confident that the Bible has been accurately passed down to us even though an occasional error may have slipped into various Biblical copies from time to time. We’ll discuss the accuracy of Biblical transmission down through the ages at greater length beginning next.

Image Credit: Transferred from en.wikipedia to Commons by PhiLiP using CommonsHelper., Public domain, via Wikimedia Commons

XXIX

“All Scripture is inspired by God and is profitable for teaching, for rebuking, for correcting, for training in righteousness, so that the man of God may be complete, equipped for every good work” (2 Timothy 3:16-17 HCSB).

Before the advent of the printing press, word processors, and copy machines, all written communication took place by hand. This included the Biblical Scriptures as well. While it is true that we don’t have any perfect copies of the Scriptures, there are some compelling reasons to believe that the Old Testament books we have today are trustworthy, reliable, and authentic.

Over time, a detailed procedure was developed for copying the books of the Old Testament by hand to minimize the potential for errors. For example, here are some of the steps that were followed whenever a scribe undertook the process of copying God’s Word…

Each page must contain a certain number of columns, equal throughout the volume.
Each column length must not extend over less than 48 or more than 60 lines.
The breath of each column must consist of 30 letters.
The ink should be black, prepared according to a definite recipe.
An copy must be taken only from an authentic example, from which the transcriber ought not deviate in the least.
No word or letter must be written from memory, the scribe not having looked at the volume before him.
Between every consonant the space of a hair, or thread must intervene.
Between every new section, the breadth of nine consonants. Between every book, three lines.
The fifth book of Moses must terminate with an exact line, but the rest need not do so.
The copyist must sit in full Jewish dress, wash his whole body, not begin to write the name of God with a pen newly dipped in ink.
Should a king address him while writing that name, he must take no notice of him ₍₁₎

These scribes were so dedicated to accuracy when copying the Old Testament Scriptures that they devised an elaborate error detection process to help prevent mistakes. In the words of another source…

“Statistics were also placed at the end of each book. As an example, the total number of verses in Deuteronomy is 955, the total in the entire Torah is 5,845; the total number of words is 97,856, and the total number of letters is 400,945. By assembling statistics such as these, each book could be measured mathematically to see if there was any copyist error!” ₍₂₎

(1) See Charles Swindoll, A Look At The Book: Traveling the Original Route 66 [pg.14]
(2) J. Warner Wallace., Establishing The Reliability Of The Old Testament: A Trustworthy Process Of Transmission https://coldcasechristianity.com/writings/establishing-the-reliability-of-the-old-testament-a-trustworthy-process-of-transmission/ Retrieved 04 September 2021

XXX

“All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works” (2 Timothy 3:16-17 KJV).

Much like the books of the Old Testament, there are good reasons to believe in the reliability of the New Testament Scriptures. Our starting point for that position begins with the events that took place in Acts chapter two and the birth of the church.

Following His death and resurrection, Jesus’ teachings were first communicated to others through word of mouth. For example, the Apostle Paul spoke to large groups of individuals during his missionary journeys while the other apostles verbally presented the Gospel throughout their travels. But as the years went on and the church began to grow, the need to secure a written account of these teachings (along with an accurate record of Jesus’ life and ministry) grew as well.

Several of Jesus’ apostles and their close associates filled this need by writing letters to individual churches under the inspiration of the Holy Spirit. Some of those letters (like James and Galatians) were intended for general circulation among many churches while others were targeted to the needs of a specific audience (see Luke 1:1-5). These works were later copied and distributed among these first-century congregations.

This helped provide the members of the early Christian community with access to a genuine account of Jesus’ life along with these teachings from His apostles. In fact, the practice of copying and circulating these documents may have started at the church in the town of Thessalonica around the middle of the first century.

You see, the Thessalonian church already had two pieces of correspondence from the Apostle Paul. We know these letters today as the Biblical books of 1 and 2 Thessalonians. Since the ancient town of Philippi was located relatively close to the city of Thessalonica, it would have been easy for someone from the Thessalonian church to pick up a copy of Paul’s letter to the church at Philippi (the letter we know today as the book of Philippians) and give the Philippians copies of the letters they already had.

It’s interesting to note that Paul suggested this sort of arrangement when he wrote the following message to the church that met in the town of Colossae…

“After this letter has been read to you, see that it is also read in the church of the Laodiceans and that you in turn read the letter from Laodicea” (Colossians 4:16).

XXXI

“All Scripture is breathed out by God and is profitable for teaching, for reproof, for correcting, for training in righteousness, so that the man of God may be proficient, fully equipped for every good work” (2 Timothy 3:16-17 Mounce).

The New Testament Scriptures can trace their recorded lineage back to ancient handwritten copies of the original documents. However, this may raise a concern in regard to these Biblical records, since a copy is rarely as good as an original. With this in mind, there are some important things to remember when it comes to the reliability of these Scriptural texts.

To begin, we should note that the New Testament writings were all produced within a period of about sixty-five years during the mid to late first century. While sixty-five years may sound like a long time, it is actually a very brief period in the context of ancient literature. Although some sources dispute that timeline, it is generally agreed that there was a relatively short interval between the original New Testament documents and the handwritten copies that followed. This is important because this limited timeframe offers less opportunity for mistakes and errors to creep into each reproduction.

This leads us to the next item for our consideration: the preservation of these New Testament documents.

Many New Testament copies were originally written on papyrus, a paper-like material that was made from a marshy plant. Papyrus-based paper was relatively inexpensive but not very durable. However, some papyrus fragments have been discovered with portions of Biblical text that date back to the second century A.D. One such fragment was found in Egypt, thus indicating that the New Testament documents had entered into wide circulation during that period.

Another ancient writing material was called vellum or parchment. Vellum was made by processing animal skins into a medium that was suitable for writing. Vellum was more durable than papyrus and served as the writing material that was used to produce many of the ancient New Testament manuscripts we have today. There are more than 20,000 of these ancient documents that remain in existence. This includes complete manuscripts and portions of other New Testament books.

These comprise over 5000 copies of the New Testament written in Greek, 10,000 copies written in Latin, and over 8000 copies written in other languages. Taken together, the wealth of manuscript evidence for the Biblical Scriptures is greater than that of any other piece of ancient literature. This enables scholars to reproduce the original documents with great accuracy and promotes confidence in the reliability of the New Testament.

Additional information: See Norman Geisler, The Dating of the New Testament https://www.bethinking.org/bible/the-dating-of-the-new-testament

XXXII

“The whole Bible was given to us by inspiration from God and is useful to teach us what is true and to make us realize what is wrong in our lives; it straightens us out and helps us do what is right. It is God’s way of making us well prepared at every point, fully equipped to do good to everyone” (2 Timothy 3:16-17 TLB).

In addition to the manuscript evidence that exists for the New Testament, we also have quotations from the New Testament Scriptures in the works of early Christian authors. These individuals are known to us today as the Apostolic Fathers and their writings cover a period that spans 90 to 200 A.D. Much like an ancient living organism that has been preserved within a piece of amber, the New Testament documents have also been preserved within the writings of these early church leaders.

These authors used so many New Testament quotations in their works that it is possible to reconstruct the New Testament almost entirely from their writings. We should also note that some of the earliest church leaders personally interacted with Jesus’ Apostles. Because of this, it is inconceivable that an inauthentic copy of the Scriptures would have been accepted, circulated, or endorsed by them.

This leads to another important question: what about the myriad of errors that are supposedly contained within these ancient Biblical manuscripts? To address that question, we should first remember that misspellings or missing words are labeled as “variant readings” when comparing two manuscripts. A change in word order or minor variation in word usage is also classified in this manner.

Many “errors” within these manuscripts are attributable to these minor variations. Others may reflect changes in word order that do not affect the meaning of the Biblical text. Nevertheless, each of these variant readings may be listed as “errors” whenever they appear. They are also counted as such in every subsequent copy. This explains how some are able to claim that there are “thousands of errors” within the Bible.

The good news is that no Biblical teaching is affected by any of these variant readings. One Biblical scholar offers the following explanation…

“There are less than 40 places in the New Testament where we are really not certain which reading is original, but not one of these has any effect on a central doctrine of the faith, Note: the problem is not that we don’t know what the text is, but that we are not certain which text has the right reading. We have 100 percent of the New Testament and we are sure about 99.5 percent of it.” ₍₁₎

(1) Norman L. Geisler and Ronald M. Brooks (1990), When Skeptics Ask, Wheaton, IL: Victor Books [pg. 160]

XXXIII

“Every scripture is inspired by God and useful for teaching, for reproof, for correction, and for training in righteousness, that the person dedicated to God may be capable and equipped for every good work” (2 Timothy 3:16-17 NET).

As we continue our look at 2 Timothy 3:16-17, we now come to another important aspect of this passage: while the original Biblical writings were inerrant, that does not mean that the original human authors were inerrant as well. This is important because it is natural to wonder how a mistake-prone human being could be used of God to produce a mistake-free Biblical document.

Although this objection sounds compelling, it overlooks something important: while imperfect people do make mistakes, that doesn’t mean they always make mistakes. For instance, human beings are capable of completing many tasks without error. Furthermore, it would seem relatively easy for God to use error-prone human beings to communicate His Word in an error-free way when we consider the all-powerful nature of His being.

Others may object to the God-inspired nature of the Biblical Scriptures by pointing to the use of technically incorrect terms like “sunrise” in passages such as Numbers 34:15. This objection finds its origin in the belief that an all-knowing Creator would know that the earth orbits the sun and therefore, the sun doesn’t actually rise each morning.

It might seem easy to reject this objection as a minor squabble over word meanings that the Bible tells us to avoid. However, this type of objection often functions as a tool that others may use to cast doubt upon the credibility of the Scriptures. So before we dismiss this argument as a hypercritical objection, we should remember the words of 2 Corinthians 10:5 and observe that it is not a mistake to communicate with others in common, everyday terms.

Since the context of a word helps define its meaning, we can say that the use of the term “sunrise” in the Bible does not refer to the movement of the sun in relation to the earth. Instead, this word is employed as we commonly use it today- it accurately describes the way the sun appears as morning draws near.

Some may also take issue with the varying details that appear within the Gospel accounts of Jesus’ life. In response, we may simply note that it is unnecessary for two or more people to produce a word-for-word description of the same event to be truthful. For instance, the act of describing the same event in varying detail (as is often seen within the Gospels) doesn’t necessarily mean that those accounts are contradictory. Instead, the variety of detail in the Gospel accounts of Jesus’ life helps provide us with a fuller, richer description of His ministry.

XXXIV

“All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the servant of God may be thoroughly equipped for every good work” (2 Timothy 3:16-17 NIV).

In our look at the various objections that have been raised to 2 Timothy 3:16-17, we now come to the subject of Biblical promises that have yet to be fulfilled. For example, a critic might object to the God-breathed nature of the Scriptures by pointing to certain Biblical promises that have not yet come to fruition. However, this objection ultimately fails for an important reason: just because a Biblical promise has yet to be fulfilled doesn’t mean that the Bible is mistaken.

To illustrate this point, let’s consider a passage from the book of the Old Testament prophet Isaiah. Around 700 BC, the prophet Isaiah spoke of a man named Cyrus who would build Jerusalem and lay the foundation of the Temple (see Isaiah 44:28-45:7). That may have sounded like a mistake to the people of Isaiah’s day if we consider the fact that the city and Temple were fully intact during that period.

However, Jerusalem was later destroyed by the invading Babylonian army around 586 B.C. A few decades following this, the city and Temple began reconstruction under an arrangement with a Persian king named Cyrus just as Isaiah had predicted more than a century earlier (see Ezra 1:1-3). Thus, the Word of God was validated and shown to be accurate with the passage of time.

We should also note that the Bible anticipates this kind of objection and addresses it in the New Testament book of 2 Peter…

“First, I want to remind you that in the last days there will come scoffers who will do every wrong they can think of and laugh at the truth. This will be their line of argument: ‘So Jesus promised to come back, did he? Then where is he? He’ll never come! Why, as far back as anyone can remember, everything has remained exactly as it was since the first day of creation’” (2 Peter 3:3-4 TLB).

In light of these things, we can have confidence that God will fulfill all His promises, even those that have yet to be fulfilled. Even a questionable Biblical character named Balaam acknowledged this reality when he once remarked, “…God is not a man, that he should lie; He doesn’t change his mind like humans do. Has he ever promised, Without doing what he said?” (Numbers 23:19 TLB).

XXXV

“All Scripture is inspired by God and is useful to teach us what is true and to make us realize what is wrong in our lives. It corrects us when we are wrong and teaches us to do what is right. God uses it to prepare and equip his people to do every good work” (2 Timothy 3:16-17 NLT).

How did we come to possess the Biblical books we have today? We should note that the early church councils applied several standards in recognizing whether a book was inspired of God. Those standards included several of the following questions…

Is it authoritative? In other words, does the book find its origin in the well-known Biblical phrase, “Thus saith the Lord“?
Is it authentic? Does the book have the authority of a spiritual leader of Israel (an Old Testament prophet, king, judge, or scribe), a New Testament apostle, or the testimony of an apostle?
Is the book consistent with Biblical truth? Does the book correspond with the established body of Scriptural truth?
Is it dynamic- does the book demonstrate God’s transformative power? As we’re told in Hebrews 4:12, “…the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart.”
Is the book received, accepted, and used by the men and women of God? This important consideration finds its origin in the words of 1Thessalonians 2:13: “For this reason we also thank God without ceasing, because when you received the word of God which you heard from us, you welcomed it not as the Word of men, but as it is in truth, the word of God, which also effectively works in you who believe.”
Does the book tell the truth about God? God cannot contradict Himself (2 Corinthians 1:17-18), nor can He utter what is false (Hebrews 6:18). Therefore, no book that contains a false claim can rightfully assert to be the Word of God. For reasons such as these, the church fathers maintained the policy, “If in doubt, throw it out.“₍₁₎

Finally, we should recognize that no human council possessed the capability to decide which books were “good enough” to make it into the Bible and which books were not. Humanity’s responsibility involved discovering, recognizing, collecting, and preserving the books that God had already inspired. This is how we received the Bible that we have today.

(1) These standards were adapted and summarized from…
Norman L. Geisler and William E. Nix, From God To Us [pg. 67] © 1974 by The Moody Bible Institute Of Chicago [pg. 67].
Norman L. Geisler and E. William Nix, A General Introduction To The Bible “How Canonicity Was Discovered” [pp. 137-147] © Copyright 1968 by The Moody Bible Institute of Chicago.

XXXVI

“Every scripture is God-breathed, and is profitable for teaching, for conviction, for improvement, for training with respect to righteousness, in order that the man of God may be complete, fitted out for every good work” (2 Timothy 3:16-17 Wuest).

We can summarize the final verses of 2 Timothy chapter three by remembering several key points from this passage. The Biblical Scriptures thoroughly equip us by…

A.) Teaching– or instruction in the truth.

B.) Rebuking– reprimanding those who hold false beliefs.

C.) Correcting– maintaining the right course with God.

D.) Training in righteousness– learning and living a God-honoring lifestyle.

So, as we close our look at these verses, we will finish with some final observations. The following commentators offer several important insights regarding the value of this passage, the distressing absence of genuine Biblical instruction, and the risks awaiting a church that neglects to focus upon expository Biblical teaching…

“…the Bible also provides a basis for ethical authority: it is profitable ‘for reproof, for correction, and for training in righteousness’ (2 Tim. 3:17). Wherever the Bible issues commands and prohibitions, we are under moral obligation to obey them because they come from God Himself. The Bible applies to all contemporary ethical situations, and authoritative standards may be formulated on issues not specifically found in the Bible (e.g. stem-cell research, cloning, or euthanasia).” ₍₁₎

““All Scripture is … profitable … for reproof, correction, and training in righteousness” (v. 16). In these words Paul articulates the practical value of Bible study… There is no shortage of books written to teach excellence in almost every area of life. They all claim to be profitable for training readers in particular skills. But where are the books that will train us in righteousness? All those other books cannot answer the question, ‘What shall it profit a man if he gains the whole world and loses his soul’ (Matt. 16:26).” ₍₂₎

“Widespread disregard of the Bible by the present day Church is simply appalling. Many prominent church leaders not only neglect the Bible, but with great intellectual pride, in the name of ‘modern scholarship,’ resort to every conceivable means to undermine its Divine Origin…” ₍₃₎

“As I travel around America, and around the world, I am troubled that, in church after church today, the congregation is biblically illiterate. They are evangelical churches, but they do not know the Bible; they do not know the great truths of Scripture; they have never realized the radical counterculture movement that this Book represents. As a consequence they are drifting down the broad way that leads to perdition, along with all the rest who do not believe the Book at all, because they know nothing about it.” ₍₄₎

(1) Sola Scriptura: The Protestant Position on the Bible, Don Kistler, ed. Soli Deo Gloria Publications, 1995 [pg. 64]
(2) Sproul, R. C. (2000). R.C. Sproul’s chapters from symposium volumes (electronic ed.). Grand Rapids: Baker Books. [pg. 6]
(3) Henry H. Halley, Halley’s Bible Handbook, II Timothy Chapter 3. Grievous Times Copyright © 2000, 2007 by Halley’s Bible Handbook, Inc. [pg. 639]
(4) Excerpted with permission from Thinking Christianly © 2021 by Ray Stedman Ministries. All rights reserved. Visit www.RayStedman.org for the complete library of Ray Stedman material. Please direct any questions to webmaster@RayStedman.org

XXXVII

“Now may the God of peace Himself sanctify you completely; and may your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ” (1 Thessalonians 5:23).

The word “spirit” carries a wide variety of meanings depending on its context. For example, we might associate this word with things like enthusiasm, fortitude, or ambition. It might refer to a supernatural apparition or a ghost. Or perhaps it might to alcohol or other type of flammable liquid.

When used in a Biblical context, the word “spirit” finds it’s origin in the Old Testament Hebrew word “ruach” and the New Testament Greek word “pneuma.” In fact, a remnant of the word “pneuma” still exists today in the form of the word “pneumatic” as it relates to an automotive tire, air tool, or gas.

In a larger sense, the word pneuma is used to express the idea of a breeze, a gust of wind, an air current, or the act of breathing. In this respect, the human spirit is invisible and immaterial, much like a current of air. It represents the eternal and non-corporeal part of every human being that remains following the death of his or her physical body. Once that physical separation occurs, the Biblical book of Ecclesiastes tells us, “…your spirit will return to God who gave it” (Ecclesiastes 12:7-8 NCV).

The word used for soul in this passage is the Greek word psuche, a word survives today as the root of such modern-day words as psychology or psychoanalysis. In this context, the soul refers to the human being as an individual personality.

For instance, the soul reflects our individual preferences- that which we like and that which we dislike. In addition, this word carries an emotional component that involves the things we love, hate, or feel indifferent about. The soul also embodies our talents, skills, and abilities- those we were born with and those we have developed. In addition, this word refers to the will, intellect, and all that distinguishes an individual human being from every other human who has ever lived or ever will live. In short, the soul represents the “you” inside your body.

Finally, the “body” is represented by the word soma in the original language of this passage. As one source explains, “It is an indisputable fact that the Greek word for ‘body’ (soma), when used of a person, always means physical body in the New Testament. There are no exceptions to this.” ₍₁₎ We’ll tie these elements together in the context of 1 Thessalonians 5:23 next.

2 Timothy Chapter Two

There are several distinguishing qualities that should characterize the life of every Godly man or woman. 2 Timothy chapter two will identify some of those qualities for anyone who is seeking to fulfill God’s purpose for his or her life. To do so, this chapter will offer seven different analogies that serve to illustrate the various characteristics of a God-honoring life. Those analogies include…

A son (verse one).
A soldier (verses three to four).
An athlete (verse five).
A farmer (verse six).
A worker (verse fifteen).
A vessel (verse twenty-one).
A servant (verse twenty-four)

Verse one opens with the first of these comparisons…

“You therefore, my son, be strong in the grace that is in Christ Jesus” (2 Timothy 2:1).

This passage offers a good opportunity to revisit an important insight from earlier in chapter one. That “something” concerns the word “therefore.” You may recall that the Biblical use of the word “therefore” signals a transition from an earlier teaching or idea to an action or behavior that builds upon that foundation. Therefore, this word should alert us to pay close attention whenever we encounter it within the Scriptures.

So what has Paul the Apostle already established within the letter of 2 Timothy? Well, Paul has laid the foundation for this passage with three important elements…

God has not given us a spirit of fear, but a spirit of power, love, and self-discipline (2 Timothy 1:7).
God has saved us and called us to a holy life (2 Timothy 1:9).
We know the One we believe in and we are convinced that he is able to guard what we have entrusted to him (see 2 Timothy 1:12).

In light of these things, Paul says, “…my son, be strong in the grace that is in Christ Jesus.” Much like a son who imitates a Godly parent, these elements should reflect the grace we have received in Christ Jesus. God’s grace (or His “unmerited favor”) provides us with the strength and ability to accomplish the things He has called us to do…

“Just how did Paul imagine the grace that is in Christ Jesus would be a source of strength for Timothy? In Christ Jesus is the favor and approval of God, An awareness that we are ‘in Christ Jesus,’ and thus in the favor of God, would be a great source of strength to our sometimes fainting heart. Timothy is to receive strength from his keen consciousness of being ‘in Christ Jesus.’” ₍₁₎

“And the things that you have heard from me among many witnesses, commit these to faithful men who will be able to teach others also” (2 Timothy 2:2).

One of the most effective ways to produce a lasting impact in the lives of others is found in the message of 2 Timothy 2:2: “Take the teachings that you heard me proclaim in the presence of many witnesses, and entrust them to reliable people, who will be able to teach others also” (GNT).

While modern communication technologies enable us to interact with many others, it remains true that one person can only communicate with a limited number of people at a time. Nevertheless, it is possible to take the things we’ve learned from God’s Word and pass them along to others by word and example. When those others convey what they’ve learned within their own circle of influence, a multiplication effect takes place.

You see, the act of hearing and applying Biblical truth within our lives is much like the mathematical process of addition. But if we learn from God’s Word, apply it in our lives, and then pass those truths to others, we multiply the resulting benefit among many. This may also explain Paul the Apostle’s reference to “the things that you have heard from me among many witnesses” within this passage…

“Traveling with Paul, Timothy had heard the apostle address scores of diverse audiences. Among all those groups the essence of Paul’s message had not changed. It was the same body of truth Paul had taught Timothy personally. Now, with the apostle nearing the end of his own ministry, what Timothy had heard from Paul he was in turn to entrust (cf. 2Ti_1:14) to reliable men who will also be qualified to teach others (cf. 1Ti_3:2; Tit_1:9).” ₍₁₎

It is also important to emphasize that “the things that you have heard from me” serves as a reference to God’s Word. While there are many religious ideas, opinions, and theories in existence, they may fail to measure up when they are evaluated against the Biblical Scriptures.

For instance. a spiritual opinion or conjecture that is untethered from the Scriptures may lead to “…petty controvers(sies) over words, which does no good but upsets and undermines the faith of the hearers” (AMP). This is a topic that Paul will address later in this chapter (see 2 Timothy 2:14). It also echoes Paul’s closing message from the Biblical book of 1 Timothy…

“Avoid godless, foolish discussions with those who oppose you with their so-called knowledge. Some people have wandered from the faith by following such foolishness” (1 Timothy 6:20-21 NLT).

(1) John F. Walvoord and Roy B. Zuck, Bible Knowledge Commentary [p.752]

III

“and what you have heard from me in the presence of many witnesses entrust to faithful men who will be able to teach others also” (2 Timothy 2:2 ESV).

One means of obtaining job security in the business world involves working to ensure that a company cannot easily replace someone in his or her position. One aspect of that strategy is highly beneficial, while the other is much less so.

For instance, a person who works for his or her employer as if he or she is working for Christ is likely to be someone who is critical to a company’s business success. In addition to serving as a good witness for Christ, this approach can help ensure that a company looks elsewhere if it ever seeks to reduce payroll.

From a negative perspective, this strategy may involve developing a set of proprietary skills related to a critical business function and then working to prevent anyone else from acquiring those skills. A person who employs this strategy may simply be “looking out for number one” to borrow a famous motivational phrase. However, this second model differs from the Biblical model given to us here in 2 Timothy 2:2.

In the Lord’s economy, a God-honoring person freely entrusts the teachings of the Scriptures to other faithful individuals who will share them in the same manner. In a larger sense, this passage should also prompt us to consider Jesus’ message to His disciples from Matthew 10:8: “Freely you have received, freely give.”

This verse offers another practical application as well: we should look to assist others in fulfilling God’s call upon their lives. Unlike those who may be inclined to “watch their back” or “protect their turf” within the church, we should be ready to work freely with those whom God is raising up and facilitate their growth. In this respect, our mindset should mirror the attitude displayed by John the Baptist…

“They went to John and said, ‘Rabbi, you spoke about a man when you were with him east of the Jordan. He is now baptizing people, and everyone is going to him.’

John replied: No one can do anything unless God in heaven allows it. You surely remember how I told you that I am not the Messiah. I am only the one sent ahead of him. At a wedding the groom is the one who gets married. The best man is glad just to be there and to hear the groom’s voice. That’s why I am so glad. Jesus must become more important, while I become less important” (John 3:26-30 CEV).

“And entrust what you heard me say in the presence of many others as witnesses to faithful people who will be competent to teach others as well” (2 Timothy 2:2 NET).

While 2 Timothy 2:2 provides us with valuable counsel for life and ministry, it is possible to take this portion of Scripture to an unhealthy extreme. Two commentators discuss several issues to consider as we seek to apply this verse within our lives and in our relationships with others…

“Here the apostle Paul instructs Timothy, a young pastor, to train other faithful men for the task of leadership in the church. There is no hint of apostolic succession in this verse, nor is there any suggestion that in training these men Timothy would be passing on to them an infallible tradition with authority equal to the Word of God. On the contrary, what this verse describes is simply the process of discipleship.

Far from imparting to these men some apostolic authority that would guarantee their infallibility, Timothy was to choose men who had proved themselves faithful, teach them the gospel, and equip them in the principles of church leadership he had learned from Paul. What Timothy was to entrust to them was the essential truth Paul himself had preached ‘in the presence of many witnesses.’” ₍₁₎

“This verse certainly teaches that the gospel is to spread from person to person and from teacher to disciple. But it does not justify a hierarchical or authoritarian relationship. The reference here is to personal discipleship, not to ecclesiastical authority. It speaks of how to teach, not how to exercise authority. Even where the Bible does speak of submission to leaders it does not justify authoritarianism… It is submission out of love, not fear. It is voluntary, not compulsory subservience out of fear.” ₍₂₎

Finally, it is important to remember the following message from Jesus to His disciples as we consider this verse…

“Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you…” (Matthew 28:19-20).

This directive has come to be known as “The Great Commission” and 2 Timothy 2:2 offers an effective strategy for anyone who seeks to implement it: “Take the teachings that you heard me proclaim in the presence of many witnesses, and entrust them to reliable people, who will be able to teach others also” (GNT).

(2) When Cultists Ask A Popular Handbook on Cultic Misinterpretations Norman L. Geisler and Ron Rhodes, [2 Timothy 2:2] Baker Books, 1997

“You therefore must endure hardship as a good soldier of Jesus Christ. No one engaged in warfare entangles himself with the affairs of this life, that he may please him who enlisted him as a soldier” (2 Timothy 2:3-4).

The next distinguishing characteristic from 2 Timothy chapter two employs the familiar imagery of a soldier. This military reference serves to communicate some important truths for Jesus’ followers today.

You see, a Roman soldier enlisted for a twenty year period in the New Testament era and faced constant opposition, hostility, and resistance. In fact, it is estimated that only half of those who served within the Roman military during that period survived to fulfill the term of their enlistment. So this call to “Take your share of suffering as a good soldier of Jesus Christ…” conveyed the need to reflect a similar level of commitment to Christ.

We should also remember that Paul was someone who practiced what he preached in this respect. In addition to the fact that he was imprisoned at the time he wrote this letter to Timothy, Paul also authored at least four other New Testament letters (Ephesians, Philippians, Colossians, and Philemon) while chained to a Roman soldier.

The New Testament book of Hebrews provides us with some additional insight into this passage…

“…Others were tortured and refused to be released, so that they might gain a better resurrection. Some faced jeers and flogging, while still others were chained and put in prison. They were stoned; they were sawed in two; they were put to death by the sword. They went about in sheepskins and goatskins, destitute, persecuted and mistreated– the world was not worthy of them.

They wandered in deserts and mountains, and in caves and holes in the ground. These were all commended for their faith, yet none of them received what had been promised. God had planned something better for us so that only together with us would they be made perfect” (Hebrews 11:35-40 NIV).

So while this may not be a popular subject, we should not overlook this aspect of our commitment to Christ. As Jesus Himself said, “…No one who puts his hand to the plow and looks back is fit for the kingdom of God” (Luke 9:62 ESV). In the words of a Pastoral commentator…

“…if a believer is not willing to endure hardship, they will never accomplish much for Jesus Christ. They will give up as soon as something hard is required of them; they cannot fulfill Jesus’ call: If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me. (Matthew 16:24).” ₍₁₎

(1) Guzik, Dave, 2 Timothy 2 – Advice To A Young Pastor, 3. (3-4) Persevere for God with a soldier’s attitude. https://enduringword.com/bible-commentary/2-timothy-2/

“Share in suffering as a good soldier of Christ Jesus. No soldier gets entangled in civilian pursuits, since his aim is to please the one who enlisted him” (2 Timothy 2:3-4 ESV).

2 Timothy 2:3-4 offers another characteristic quality of a God-honoring life: a Godly person avoids entanglement in anything that prevents him or her from fulfilling God’s direction in his or her life. We can turn to the following passage from the New Testament gospel of Luke to see how Jesus communicated this idea to others…

“Now it happened as they journeyed on the road, that someone said to Him, ‘Lord, I will follow You wherever You go.’ And Jesus said to him, ‘Foxes have holes and birds of the air have nests, but the Son of Man has nowhere to lay His head.’

Then He said to another, ‘Follow Me.’ But he said, ‘Lord, let me first go and bury my father.’ Jesus said to him, ‘Let the dead bury their own dead, but you go and preach the kingdom of God.’

And another also said, ‘Lord, I will follow You, but let me first go and bid them farewell who are at my house.’ But Jesus said to him, ‘No one, having put his hand to the plow, and looking back, is fit for the kingdom of God’” (Luke 9:57-62).

Much like a soldier who is serving a lengthy deployment, Jesus’ first response reminds us that this world is not our permanent home. His second reply tells us that our relationship with Christ and His agenda for our lives takes priority over other relationships. His last interaction calls attention to our need to focus upon Jesus, “…the author and finisher of our faith” (Hebrews 11:22).

It’s important to note that these verses do not prohibit us from acting to fulfill our ordinary responsibilities and/or obligations. However, they do warn us to avoid becoming entangled in the daily routine of life to the exclusion of our relationship with Christ. The following commentary offers a useful summary of this concept…

“Does this mean that those who are in the Lord’s service should never engage in secular occupations as well? Certainly not! Paul himself worked as a tentmaker while he was preaching the gospel and planting churches. He testified that his own hands ministered to his necessities. The emphasis is on the word entangles. The soldier must not allow ordinary affairs of life to become the main object of existence. For instance, he must not make acquiring food and clothing the main aim of life. Rather, the service of Christ must always occupy the prominent place, while the things of this life are kept in the background.” ₍₁₎

(1) William MacDonald, Believer’s Bible Commentary, pg. 2181-82

VII

“And also if anyone competes in athletics, he is not crowned unless he competes according to the rules” (2 Timothy 2:5).

Much like those who seek to excel in a competitive athletic event, Paul the Apostle urged Timothy to adopt a similar attitude regarding his life and work. This was not a new analogy for Paul, for a look at some of his other New Testament letters reveals his use of similar athletic imagery. Those illustrations included track and field events (1 Corinthians 9:24, Philippians 2:16), boxing (1 Corinthians 9:26-27, 1 Timothy 6:12), and wrestling (Ephesians 6:12).

While Paul often used those analogies to emphasize the importance of spiritual discipline, this passage draws our attention to the importance of conducting ourselves “according to the rules.” So what are “the rules” that should govern our life and work? Well, there are several ways to address that question from the Scriptures. For the purpose of this study, we will stay within the parameters that God has given us through Paul the Apostle in the Pastoral Epistles of 1 Timothy, 2 Timothy and Titus…

“So a church leader must be a man whose life is above reproach. He must be faithful to his wife. He must exercise self-control, live wisely, and have a good reputation. He must enjoy having guests in his home, and he must be able to teach. He must not be a heavy drinker or be violent. He must be gentle, not quarrelsome, and not love money” (1 Timothy 3:2-3 NLT).

“…follow the example of the correct teaching I gave you, and let the faith and love of Christ Jesus be your model” (2 Timothy 1:13 CEV).

“Since an overseer manages God’s household, he must be blameless—not overbearing, not quick-tempered, not given to drunkenness, not violent, not pursuing dishonest gain. Rather, he must be hospitable, one who loves what is good, who is self-controlled, upright, holy and disciplined. He must hold firmly to the trustworthy message as it has been taught, so that he can encourage others by sound doctrine and refute those who oppose it” (Titus 1:7-9 NIV).

These characteristics are not only important for pastors, leaders, or teachers; they are applicable to anyone who seeks to be a good representative of Christ at school, at home, in the workplace, or anywhere else. Therefore as Paul counseled Timothy earlier in 1 Timothy 4:12, we should “…set an example for the believers in speech, in conduct, in love, in faith and in purity.”

VIII

“The hardworking farmer must be first to partake of the crops” (2 Timothy 2:6).

We’ve already seen two vocational metaphors that illustrate the qualities of a God-honoring life here in 2 Timothy chapter two. The first involved a soldier who, in order to please his commanding officer, refuses to become entangled in the affairs of civilian life. In this analogy, God’s people represent the soldiers, and Jesus represents the commanding officer. Just as a good soldier remains focused upon his or her mission objective, Christians are responsible to do so as well.

The next illustration came from the field of athletic competition: “Follow the Lord’s rules for doing his work, just as an athlete either follows the rules or is disqualified and wins no prize” (2 Timothy 2:5 TLB). This was more than just a general observation- it represented a genuine concern for Paul the Apostle…

The final illustration in this trilogy is that of a farmer here in 2 Timothy 2:6. Much like a farmer who labors throughout the summer to produce a harvest in the fall, 2 Timothy 2:6 tells us that a Godly man or woman labors now for future rewards later. To grasp the significance of this analogy, it helps to know something about the first-century agricultural process.

A New Testament-era farmer first began by clearing an area of stones and other debris. Following this, a farmer made use of an ox ₍₁₎ pulling a crude plow to prepare the field for planting. After the crop was harvested, it was taken to a threshing floor where livestock repeatedly walked over the harvested grain until their hooves separated the kernels from their surrounding husks.

When that process was complete, the grain was “winnowed.” This involved the act of tossing the grain into the air so the breeze could take away the remaining chaff while the heavier grain fell to the ground. Finally, the grain was sifted to remove any remaining foreign matter and stored for later use.

There was nothing glamorous about these painstaking efforts but the farmer was rewarded in autumn for his hard work throughout the spring and summer. Thus, this passage reminds us of a fitting metaphor for life and ministry from the Old Testament book of Proverbs: “If you won’t plow in the cold, you won’t eat at the harvest” (Proverbs 20:4 TLB).

(1) If one was available. Otherwise the farmer had to pull a weighted plow himself.

“A hard-working farmer should have the first share of the crops” (2 Timothy 2:6 GW).

This agricultural illustration brings one of Jesus’ parables to mind…

“And He said, ‘The kingdom of God is as if a man should scatter seed on the ground, and should sleep by night and rise by day, and the seed should sprout and grow, he himself does not know how. For the earth yields crops by itself: first the blade, then the head, after that the full grain in the head. But when the grain ripens, immediately he puts in the sickle, because the harvest has come’” (Mark 4:26-29).

This parable is unique to Mark’s Gospel and features several elements that should be easily recognizable to anyone who has ever attempted to grow a plant from a seedling.

For example, there is a period of time when nothing seems to happen after a seed has been planted. But despite the effort it takes to plant a seed with no immediate return during this initial period, there is no cause for discouragement. That’s because the germination process takes place below the surface and out of sight. Once that hidden process is complete, we can then see the positive result of our efforts.

In a similar way, it is possible to become discouraged in those intervals when nothing seems to be happening in our relationship with God. Or perhaps there is no discernible movement in the spiritual lives of those we are praying for. When these things occur, it may be helpful to bring this parable to mind. Just as a farmer cannot see the growth and activity that takes place below the soil’s surface, so it may be with God’s work in our lives and the lives of others.

The reality is that we don’t always know what God is doing behind the scenes on our behalf. Just because we can’t see God at work doesn’t necessarily mean that He isn’t working to make good things happen without our knowledge. Remember that a farmer doesn’t plant a crop and return to harvest it the following day; it takes time for that harvest to develop.

While it may seem as if we are not having any impact for Christ in our homes, jobs, schools, or neighborhoods, looks can be deceiving. Therefore, we should consider the possibility that God is working on our behalf in a manner that may not be visible or obvious- just like the seed growing unnoticed in this parable.

“Consider what I say, and may the Lord give you understanding in all things” (2 Timothy 2:7).

What does it mean to consider, reflect, or meditate in the context of 2 Timothy 2:7? In considering this question, it’s important to recognize the difference between a Biblical definition of meditation and some other types of meditation. For example, a Biblical definition of meditation means to think, consider, and reflect upon the subject of God and His Word.

The Scriptures encourage this kind of meditation as evidenced by the following quote from Psalm 1:1-2…

“Blessed is the one who does not walk in step with the wicked or stand in the way that sinners take or sit in the company of mockers, but whose delight is in the law of the Lord, and who meditates on his law day and night” (NIV).

The New Testament book of Philippians also has something important to say about this type of meditation as well…

“And now, brothers, as I close this letter, let me say this one more thing: Fix your thoughts on what is true and good and right. Think about things that are pure and lovely, and dwell on the fine, good things in others. Think about all you can praise God for and be glad about” (TLB).

On the other hand, the “New Age” or eastern religious concept of meditation often involves “emptying” one’s mind to achieve a desired physical response or altered state of consciousness. This kind of meditation may involve the use of mantras (a word or syllable that is chanted or sung as a prayer [Hinduism] or as an aid in concentration [Buddhism]). It might also include breathing exercises or specific body postures to help achieve a feeling of spiritual enlightenment.

These differences illustrate the need to define a word like “meditation.” One type of meditation acknowledges and honors God while the other one doesn’t. While many seek to enter a transcendent state through the use of various meditation techniques, the right kind of meditation involves learning about God through His Word and thinking about how that knowledge should affect our lives.

So just as Paul the Apostle encouraged Timothy to think about the things he had written under the inspiration of the Holy Spirit, the Old Testament book of Joshua echoed a similar theme…

“Always remember what is written in the Book of the Teachings. Study it day and night to be sure to obey everything that is written there. If you do this, you will be wise and successful in everything” (Joshua 1:8 NCV).

“Think about what I am saying and the Lord will give you understanding of all this” (2 Timothy 2:7 NET).

Paul the Apostle offered three illustrations in the preceding verses of this letter: a soldier, an athlete, and a farmer. Each illustration related to Timothy’s relationship with Jesus and each communicates something important regarding our relationship with Christ today.

For instance, soldiers who lay down their arms before the battle is over will never experience victory. Athletes who never leave the starting line will never reach the finish line. Farmers who neglect to plant, water, or cultivate a crop will never receive a harvest. These examples have a common denominator- they each require perseverance and endurance in order to achieve success.

The following passage from the New Testament book of Hebrews underscores the importance of those qualities in a spiritual sense…

“So do not throw away this confident trust in the Lord. Remember the great reward it brings you! Patient endurance is what you need now, so that you will continue to do God’s will. Then you will receive all that he has promised. ‘For in just a little while, the Coming One will come and not delay. And my righteous ones will live by faith. But I will take no pleasure in anyone who turns away’” (Hebrews 10:35-38 NLT).

We should also note Paul’s encouragement to reflect upon these illustrations. We can follow this counsel by prayerfully asking a few simple questions whenever we read the Scriptures…

1.) What does this portion of Scripture say? We can begin by making some observations regarding the passage in question. Examine the context of the passage or “the part of a text or statement that surrounds a particular word or passage and determines its meaning.” ₍₁₎ We can also apply the six basic questions of investigative journalism: who, what, where, when, why, and how when reading God’s Word.

2.) What does this portion of Scripture mean? The next step involves interpreting the passage. This requires careful consideration for there are no subjective interpretations of the Scriptures. In other words, the Bible does not necessarily mean whatever we think it means. Instead, we want to grasp the primary Author’s (God’s) meaning as communicated through His secondary human agents (the human authors of the Biblical Scriptures).

3) How should I apply this portion of Scripture in my life? The final step involves putting our observations and interpretations to work. It is not enough to simply know what the Bible says; we must put that knowledge into action as we encounter the choices, decisions, and events of daily life. As we’re reminded in the Biblical book of James, “…don’t just listen to God’s word. You must do what it says. Otherwise, you are only fooling yourselves” (James 1:22 NLT).

(1) “Context” The American Heritage Dictionary, third edition

XII

“Remember that Jesus Christ, of the seed of David, was raised from the dead according to my gospel” (2 Timothy 2:8).

Although it may not seem obvious, this passage is likely to attract the attention of two distinct audiences.

First, we’re told that Jesus Christ was a descendant of Israel’s King David. Unlike those who devoted themselves to the “…myths and endless genealogies” mentioned earlier, this information holds genuine value for those who are familiar with God’s promise to David regarding the Savior who was to come through his lineage…

“For when you die and are buried with your ancestors, I will raise up one of your descendants, your own offspring, and I will make his kingdom strong. He is the one who will build a house—a temple—for my name. And I will secure his royal throne forever” (2 Samuel 7:12–13 NLT).

God later confirmed this promise through the angel Gabriel as he spoke with Mary in advance of Jesus’ birth…

“…behold, you will conceive in your womb and bring forth a Son, and shall call His name Jesus. He will be great, and will be called the Son of the Highest; and the Lord God will give Him the throne of His father David. And He will reign over the house of Jacob forever, and of His kingdom there will be no end” (Luke 1:31-33).

Now let’s consider a different type of individual- a non-Jewish person with little interest in Jesus’ family tree. That person might be more curious about the statement that follows: “…(Jesus Christ) was raised from the dead according to my gospel.” Those who hold no cultural appreciation for the lineage of David and its place in Jesus’ ancestry may be more interested in the account of a man who rose from the dead.

So this message holds an appeal for Jewish and non-Jewish people alike. One commentary details the importance of this passage in a larger context,..

“False teachers were a problem in Ephesus (see Act_20:29-30; 1Ti_1:3-11). At the heart of false teaching is an incorrect view of Christ. In Timothy’s day many asserted that Christ was divine but not human—God but not man. These days we often hear that Jesus was human but not divine—man but not God. Either view destroys the good news that Jesus Christ has taken our sins on himself and has reconciled us to God. In this verse, Paul firmly states that Jesus is fully man (‘a descendant of King David’) and fully God (“raised from the dead’). This is an important doctrine for all Christians.” ₍₁₎

XIII

“for which I suffer trouble as an evildoer, even to the point of chains; but the word of God is not chained” (2 Timothy 2:9).

It seems ironic that the Gospel message that offered freedom in Christ was the same Gospel message that led to imprisonment for Paul the Apostle. Unfortunately, those who were responsible for Paul’s incarceration did not recognize him as someone who brought “good news.” Instead, he was branded as an evildoer.

This undoubtedly came as no surprise to Paul, for as he had written earlier to the Corinthian church…

“Our lives are a Christ-like fragrance rising up to God. But this fragrance is perceived differently by those who are being saved and by those who are perishing. To those who are perishing, we are a dreadful smell of death and doom. But to those who are being saved, we are a life-giving perfume” (2 Corinthians 2:15-16 NLT).

Nevertheless, one does not need to be imprisoned for Christ to gain an appreciation for this passage…

“Persecuting Christians and consenting to their death didn’t make (Paul) a criminal, but preaching the gospel did, in the eyes of the Jews! How often someone who curses, drinks, and carouses gets saved and stops all that, and then receives persecution from loved ones for trying to live right.” ₍₁₎

The New Testament book of 1 Peter addresses this concept in a portion of Scripture that applies to this discussion…

“You have had enough in the past of the evil things that godless people enjoy—their immorality and lust, their feasting and drunkenness and wild parties, and their terrible worship of idols. Of course, your former friends are surprised when you no longer plunge into the flood of wild and destructive things they do. So they slander you. But remember that they will have to face God, who stands ready to judge everyone, both the living and the dead” (1 Peter 4:3-5 NLT).

Those who derive pleasure and enjoyment from a life lived apart from God ₍₂₎ may find it difficult to understand why others might seek to honor Him. Then there are some who resent others who decline to participate in the list of activities given to us in the passage from 1 Peter quoted above. This helps explain why such individuals may choose to “…criticize and abuse and ridicule you and make fun of your values” (1 Peter 4:4 AMP).

So even while Paul was suffering imprisonment, he took comfort in the fact that God’s Word had free reign. We can thus summarize Paul’s response in a simple, yet profound way: “I’m chained up, but God’s Word isn’t.”

(1) Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2512). Nashville: Thomas Nelson.

(2) For a while, at least. See Luke 12:16-21

XIV

“Therefore I endure everything for the sake of the elect, that they also may obtain the salvation that is in Christ Jesus with eternal glory” (2 Timothy 2:10).

2 Timothy 2:10 reveals Paul the Apostle’s attitude towards his imprisonment: “I’m willing to suffer on behalf of God’s people if that’s what’s necessary.” Thus, Paul was willing to endure the pain, suffering, and indignity of prison for the benefit of those who had yet to hear and believe the gospel message of Christ. He also set an example for others within the first-century Christian community as well as those who read this account today.

We should also give careful consideration to Paul’s reference to “the elect” within this passage. The following commentary offers a simple definition of this important term and a balanced view of its implications…

“The elect here refers to all those chosen by God for eternal salvation. While the Bible does teach that God chooses people to be saved, it nowhere says that He selects some to be damned. Those who are saved are saved by the sovereign grace of God. Those who are lost are lost by their own deliberate choice. No one should quarrel with God over the doctrine of election. This doctrine simply allows God to be God, the Sovereign of the universe, who deals in grace, justice, righteousness, and love. He never does anything unfair or unkind, but He often shows favor that is completely unmerited.” ₍₁₎

Another source offsets the serious nature of this discussion with an aside to the academics who have struggled to reconcile the doctrines of divine election and human responsibility…

“The Scriptures in a very natural way combine the doctrines of divine election and human responsibility, apparently not concerned with the problem this would later seem to pose to generations of theologians. Paul was willing to suffer countless difficulties and persecutions so that the elect might hear and believe and receive the salvation for which they already had been chosen by God before the world began.

The apparent paradox is only resolved in terms of the infinite mind and ability of the Creator. We may not be able to understand how both can be true, just as we cannot see both sides of a coin at the same time. However, both sides are real, and both doctrines are true. We can believe and rejoice in both truths, even though we don’t yet comprehend how each supports the other.” ₍₂₎

(1) William MacDonald, Believer’s Bible Commentary, pg.2116

(2) Institute for Creation Research, New Defender’s Study Bible Notes [2 Timothy 2:10] https://www.icr.org/bible/2Timothy/2/10/

“This is a faithful saying: For if we died with Him, We shall also live with Him” (2 Timothy 2:11).

This passage brings us to the fourth of five “faithful” sayings that are given to us in the Pastoral Epistles of 1 Timothy, 2 Timothy, and Titus. ₍₁₎ This short, introductory phrase likely comprised a formula that helped the members of the first-century church remember and apply some important spiritual truths.

Perhaps the best explanation of what it means to “die with Christ” is found in the New Testament letter to the Galatians…

“I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me” (Galatians 2:20).

One commentary explains what this death entails in its various forms…

“Legally, God looks at us as if we had died with Christ. Because our sins died with him, we are no longer condemned (Col_2:13-15). Relationally, we have become one with Christ, and his experiences are ours. Our Christian life began when, in unity with him, we died to our old life (see Rom_6:5-11). In our daily life, we must regularly crucify sinful desires that keep us from following Christ. This, too, is a kind of dying with him (Luk_9:23-25).” ₍₂₎

This reference to “dying with Christ” in our daily lives may be easier to understand than it seems. In fact, most people are probably familiar with this general concept. For instance…

A student may not enjoy studying now but does so in anticipation of the satisfaction and approval that he or she will receive from securing a good grade on a test.
A musician may not enjoy hours of rehearsal or the repetitive nature of playing scales. Yet the musician willingly rehearses to ensure that he or she will perform a difficult piece flawlessly before an audience.
An athlete may not enjoy practicing the fundamentals associated with his or her sport. But that same athlete will undoubtedly enjoy getting a hit, scoring a goal, throwing a touchdown, or hitting the game-winning shot because he or she did so.

In a similar manner, the “death” we experience today in turning from sinful behaviors helps prepare us for eternity. In the words of 2 Corinthians 4:17, “…our light affliction, which is but for a moment, is working for us a far more exceeding and eternal weight of glory.”

(1) See 1 Timothy 1:15, 1 Timothy 3:1, 1 Timothy 4:9, and Titus 3:8

XVI

“If we endure, We shall also reign with Him. If we deny Him, He also will deny us” (2 Timothy 2:12).

When considering a text such as 2 Timothy 2:12, it is important to note what this passage means as well as what it says. For instance, a closer look at the word “endure” in the original language of this verse yields the following definition: “to preserve: under misfortunes and trials to hold fast to one’s faith in Christ, to endure, bear bravely and calmly: ill treatments.” ₍₁₎

This passage thus offers insight into Jesus’ message from the Biblical book of Revelation: “To him who overcomes I will grant to sit with Me on My throne, as I also overcame and sat down with My Father on His throne” (Revelation 3:21). Therefore, these verses offer the encouragement of a future leadership role for those who persevere in Christ today.

But what of those who deny Jesus in our present day? Well, there are at least two types of individuals who might fit this category. The first comprises those who never made a profession of faith in Christ. That group ranges from those who hold an aggressively anti-Christian worldview all the way to others who are simply disinterested in Jesus and His teachings. It’s easy to see how Jesus would deny those who deny Him in this manner.

The second group includes those who once made a profession of faith in Christ but later rejected that profession through their words and/or actions. We can find a description of that group in Jesus’ parable of the soils…

“Here’s the meaning of the seed that fell on rocky ground: When people hear the word, they immediately receive it joyfully. Because they have no roots, they last for only a little while. When they experience distress or abuse because of the word, they immediately fall away. Others are like the seed scattered among the thorny plants. These are the ones who have heard the word; but the worries of this life, the false appeal of wealth, and the desire for more things break in and choke the word, and it bears no fruit” (Mark 4:16-19 CEB).

Unlike the Apostle Peter who later expressed contrition following his denial of Jesus, the words of 1 John 2:19 fittingly describe those who fall into this latter category…

“They went out from us, but they were not of us; for if they had been of us, they would have continued with us; but they went out that they might be made manifest, that none of them were of us.”

(1) G5278 hupomeno Strong’s Hebrew and Greek Dictionaries https://www.blueletterbible.org/lexicon/g5278/kjv/tr/0-1/

XVII

“If we are faithless, He remains faithful; He cannot deny Himself” (2 Timothy 2:13).

This portion of Scripture draws our attention to an important attribute of God: faithfulness.

When employers, subordinates, classmates, family members, news outlets, governmental leaders, and others prove unworthy of our trust, Christ remains faithful. In fact, Jesus’ faithfulness is an intrinsic part of His character, for as we are told in the passage quoted above, “…he always remains faithful. He cannot deny his own nature” (2 Timothy 2:13 Phillips).

This brings us to an uncomfortable reality. You see, it may be difficult to maintain our faith and trust in Christ when facing a situation where we have been negatively affected by the faithlessness of others. However, it is important to recognize that Jesus is not like those who may have injured us in this manner. Unlike other human beings who may prove unworthy of our trust, we can always rely upon Jesus to demonstrate His faithfulness towards us.

As one scholar has pointed out, “This is a wonderful affirmation of assurance that although we are called to endure and be faithful, salvation does not rest ultimately on our faithfulness, but upon the perfect faithfulness of Christ.” ₍₁₎So even if we are faithless, Jesus remains faithful to keep every promise He has made. Perhaps the most significant promise in this regard may be found in the New Testament Gospel of John…

“There are many rooms in my Father’s house, and I am going to prepare a place for you. I would not tell you this if it were not so. And after I go and prepare a place for you, I will come back and take you to myself, so that you will be where I am” (John 14:2-3 GNT).

Yet even while Jesus is faithful toward us, the New Testament letter of 1 Corinthians also provides us with an important reminder…

“…God will reward each one according to the work each has done… Some will use gold or silver or precious stones in building on the foundation; others will use wood or grass or straw. And the quality of each person’s work will be seen when the Day of Christ exposes it. For on that Day fire will reveal everyone’s work; the fire will test it and show its real quality. If what was built on the foundation survives the fire, the builder will receive a reward. But if your work is burnt up, then you will lose it; but you yourself will be saved, as if you had escaped through the fire” (1 Corinthians 3:8, 12-15 GNT).

(1) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2172). Orlando, FL: Reformation Trust.

XVIII

“Remind them of these things, charging them before the Lord not to strive about words to no profit, to the ruin of the hearers” (2 Timothy 2:14).

Virtually everyone knows what it’s like to interact with a contentious individual who is eager to quarrel over something. Such people are relatively easy to find at work, at school, online, and other areas as well. Therefore, it becomes our responsibility to put 2 Timothy 2:14 into practice as we engage with those who seek to interact with us in this manner.

You see, we are likely to encounter many different types of personalities with varying levels of spiritual knowledge and/or emotional maturity as we go about our daily lives. Some of those individuals may approach a self-professed Christian seeking answers to difficult spiritual questions to help promote their understanding. Others may prefer to ask contentious questions in pursuit of some other agenda.

While this may be an unfortunate reality, it was something that Jesus experienced on a personal level…

“As Jesus was leaving, the teachers of religious law and the Pharisees became hostile and tried to provoke him with many questions. They wanted to trap him into saying something they could use against him” (Luke 11:53-54 NLT) ₍₁₎

Paul the Apostle will go on to talk about the challenges of dealing with such personalities in the Biblical letter that follows 2 Timothy…

“Stay away from those who have foolish arguments, who talk about useless family histories, or who make trouble and fight about what the Law of Moses teaches. These things are useless and will not help anyone” (Titus 3:9 ERV).

With this in mind, it’s important to seek God’s wisdom and discernment in addressing genuine requests for information while calmly responding to those who may only wish to provoke a fruitless and argumentative exchange. Since there may be any number of challenging issues to contend with, it often makes better sense to focus on the core truths of Christianity and “…the things which are proper for sound doctrine” (Titus 2:1) as we engage in these conversations.

Paul will return to this topic later in this chapter with some more good advice…

“…a servant of the Lord must not quarrel but be gentle to all, able to teach, patient, in humility correcting those who are in opposition, if God perhaps will grant them repentance, so that they may know the truth” (2 Timothy 2:24-25).

We’ll explore this important subject at greater length over the next few studies.

(1) See Mark 3:1-6 and John 8:1-12 for other examples of such experiences from Jesus’ life.

XIX

“Remind them of these things, and charge them before God not to quarrel about words, which does no good, but only ruins the hearers” (2 Timothy 2:14 ESV).

When it comes to interacting with a contentious individual, it may be helpful to consider whether the person involved is only seeking to express his or her opinion. If such is the case, then the Biblical book of Proverbs provides us with some valuable insight: “A fool finds no pleasure in understanding but delights in airing his own opinions” (Proverbs 18:2 NIV).

You see, there’s a difference between a disagreement (or a difference of opinion) and the quarrelsome type of interaction mentioned here in 2 Timothy 2:14. The difference is that a person who seeks to initiate a quarrel is probably not interested in exchanging ideas but in merely stating his or her view. For example, two people with opposing views may engage in a mutual exchange of ideas if they have a genuine desire to communicate and understand one another. On the other hand, a quarrel often involves a one-way exchange where two individuals talk at one another instead of with one another.

There are other clues that may alert us to the development of an unhealthy quarrel. For instance, quarrelsome individuals generally prefer to think about what they want to say instead of listening to others. Or perhaps they may seek to exploit a trivial misstatement in an attempt to invalidate another person’s response. This is how different opinions can grow to become the “quarrels about words” spoken of here.

Good results rarely come from these types of argumentative discussions. In the words of 2 Timothy 2:14, they only “..ruin everyone who listens to them” (CEV). Therefore, this passage reveals another quality that serves to identify a person of God-honoring character: he or she refuses to quarrel over secondary issues.

In light of this, we should give heed to the following observations…

“The word-splitter wrangles, not for the sake of arriving at the truth, but for the sake of a dialectical victory. He cares little as to what is right or wrong, so long as he comes off triumphant in the argument. Hence the Apostle said in the first Epistle that the natural fruit of these disputes about words is ‘envy, strife, and railings’ {1Ti_6:4}… It has been a favorite device of the heretics and skeptics of all ages to endeavor to provoke a discussion on points about which they hope to place an opponent in a difficulty. Their object is not to settle, but to unsettle; not to clear up doubts, but to create them.” ₍₁₎

(1) Nicoll, William R. “Commentary on 2 Timothy 2”. “Expositor’s Bible Commentary” https://www.studylight.org/commentaries/eng/teb/2-timothy-2.html.

“Remind people of these things and solemnly charge them before the Lord not to wrangle over words. This is of no benefit; it just brings ruin on those who listen” (2 Timothy 2:14 NET)

Jesus once made the following observation regarding human nature in the New Testament Gospel of Luke…

“A good man out of the good treasure of his heart brings forth good; and an evil man out of the evil treasure of his heart brings forth evil. For out of the abundance of the heart his mouth speaks” (Luke 6:45).

With this in mind, the following commentators provide us with some valuable counsel regarding the admonition given to us here in 2 Timothy 2:14. In today’s social media age of vicious, argumentative, and malevolent speech, this directive is more valuable than ever…

“In the end disputing about words seeks not the victory of truth but the victory of the speaker.” ₍₁₎

“Paul says of these senseless talkers that they progress further and further into ungodliness. They progress in reverse. The more they talk, the farther they get from God. Here then is the test. If at the end of our talk, we are closer to one another and to God, then all is well; but if we have erected barriers between one another and have left God more distant, then all is not well. The aim of all Christian discussion and of all Christian action is to bring a man nearer to his fellows and to God.” ₍₂₎

2 TIMOTHY 2:14—Is it wrong for Christians to argue about theological matters?

PROBLEM: Paul seemed to forbid theological arguments when he instructed Timothy ‘not to strive about words to no profit’ (2 Tim. 2:14) and to ‘avoid foolish and ignorant disputes’ (v. 23). On the other hand, Paul himself argued with the Jews in their synagogues (Acts 17:2, 17) and disputed with the philosophers on Mars Hill (Acts 17:18ff). Indeed, Jude exhorted us ‘to contend earnestly for the faith which was once for all delivered to the saints’ (Jude 3).

SOLUTION: A distinction must be made between the two senses of what it means to argue or to contend. Arguing is not necessarily wrong, but being argumentative is. We should contend for the faith, but we should not be contentious in so doing. Making an earnest effort to defend the faith is good (cf. Phil. 1:17; 1 Peter 3:15). But engaging in fruitless quarrels is not. Likewise, Paul did not oppose disputing about what words really mean in a given context—he simply opposed mere semantical wrangling.” ₍₃₎

(1) R. W. Ward, Commentary on 1 & 2 Timothy & Titus, [p. 171.]. Quoted in Dr. Thomas L. Constable, Notes on 2 Timothy 2021 Edition [B. Charge to remain faithful 2:14-26] https://www.planobiblechapel.org/tcon/notes/html/nt/2timothy/2timothy.htm

(2) Barclay, William. William Barclay’s Daily Study Bible The Way Of Truth And The Way Of Error (2Ti_2:15-18)

(3) Geisler, N. L., & Howe, T. A. (1992). When critics ask : a popular handbook on Bible difficulties (pp. 503–504). Wheaton, Ill.: Victor Books.

XXI

“Study to show thyself approved unto God, a workman who needeth not to be ashamed, rightly dividing the word of truth” (2 Timothy 2:15 KJ21)

Much like a list of “do’s and don’ts,” 2 Timothy 2:14-15 offers guidance that can help us make good choices in our relationships with others as well as our relationship with God.

The “don’t” portion was given to us earlier in verse fourteen: “…avoid petty controversy over words, which does no good but upsets and undermines the faith of the hearers” (AMPC). The “do” portion follows next: “Do your best to present yourself to God as one approved, a workman who does not need to be ashamed and who correctly handles the word of truth” (2 Timothy 2:15 NIV).

The problem is that many who have access to the Bible often fail to read it, or fail to read it regularly. This makes it very difficult to “correctly handle the word of truth” as we’re told here in 2 Timothy 2:15. So how can we account for this unfortunate reality?

Well, we can begin by observing that people generally allocate their time according to the value they place upon a person, thing, or activity. Simply put, people make time for things they feel are important. Therefore, it may be helpful to conduct an honest assessment regarding the value we place upon reading God’s Word and prayerfully adjust that value accordingly.

There may be several other potential explanations as well…

We may allow other priorities to take precedence over the Word of God.
“Correctly handling the word of truth” takes discipline, commitment, and dedication. There may be times when we lack the motivation to apply these qualities to the act of reading the Scriptures.
We may confine our Biblical studies to an area of personal interest (such as spiritual gifts, the end times, God’s sovereignty, or the Person and work of the Holy Spirit, to name a few examples). If we choose to spend the majority of our time in God’s Word with Biblical passages that relate to a specific area of interest, it will surely leave gaps and vulnerabilities in our spiritual knowledge.
We may prefer topical messages that reference the Scriptures indirectly but do not focus upon the whole counsel of God (Acts 20:27).

If we find that we are not giving personal Bible study the priority it deserves, the right thing to do is to approach God with honesty and humility and acknowledge that reality. We can then ask Him to instill in us a desire to prioritize His Word in our lives. As we’re reminded in the New Testament book of Philippians, “…it is God who works in you both to will and to do for His good pleasure” (Philippians 2:13).

XXII

“Do your best to present yourself to God as one approved, a worker who has no need to be ashamed, rightly handling the word of truth” (2 Timothy 2:15 ESV).

A person who seeks to “rightly divide the word of truth” knows that the Biblical Scriptures offer guidance and direction for everyday life. That guidance provides us with a foundation for our economic choices, moral decisions, family and interpersonal relationships, and our views about the future, just to name a few.

Even in those areas where the Bible does not provide specific direction, we can often discover good Biblical principles for use in daily life. Those teachings and principles appear in the order and frequency that God has ordained throughout the Scriptures and are freely available to anyone who is willing to take the time to discover them.

For instance, these precepts may take the form of a warning or insight gleaned from a Biblical event. They might be expressed in an example from the life of a Biblical personality. Or we may find an answer that pertains to a circumstance or situation we have encountered in a seemingly unrelated Biblical passage.

Therefore, it should not be surprising to find that the Old Testament book of Proverbs encourages us to consider the value of reading God’s Word…

“…the Lord grants wisdom! His every word is a treasure of knowledge and understanding. He grants good sense to the godly—his saints. He is their shield, protecting them and guarding their pathway. He shows how to distinguish right from wrong, how to find the right decision every time” (Proverbs 2:6-9 TLB).

The book of Psalms also reiterates this idea…

“Your word is like a lamp that guides my steps, a light that shows the path I should take (Psalm 119:105 ERV).

In light of this, we can say that every man or woman of God should seek to become someone who knows and applies the “ word of truth.” Those who are diligent to read and learn from the Scriptures will then be well-positioned to “…present yourself to God as someone worthy of his approval” (CJB). One commentary provides us with a valuable observation on this important subject…

“Because God will examine what kind of workers we have been for him, we should build our lives on his Word and build his Word into our lives. It alone tells us how to live for him and serve him. Believers who ignore the Bible will certainly be ashamed at the judgment. Consistent and diligent study of God’s Word is vital; otherwise we will be lulled into neglecting God and our true purpose for living.” ₍₁₎

XXIII

“Be diligent to present yourself approved to God, a worker who doesn’t need to be ashamed, correctly teaching the word of truth” (2 Timothy 2:15 HCSB).

With the advent of modern-day banking systems, paper money, credit cards, crypto-currencies, and other forms of financial exchange, it may be easy to forget that these payment methods did not exist in the New Testament era. Instead, all monetary exchanges generally took the form of metal coinage.

Much like today, first-century coins were produced by heating various metals until they reached a molten state. These metals were then poured into molds where they hardened into coins. While the size and weight of most coins were as uniform as the crude technology of the day could make them, that did little to stop unscrupulous individuals from shaving valuable slivers of these metals from these coins once they entered circulation.

One source reports that extensive governmental efforts were made to curtail this practice…

“In one century, more than eighty laws were passed in Athens, to stop the practice of shaving down the coins then in circulation.”

However, there were other individuals who chose to lead by example in this area…

“But some money changers were men of integrity, who would accept no counterfeit money. They were men of honour who put only genuine full weighted money into circulation.” ₍₁₎

These honorable financiers were called “dokimos” or “approved.” Thus, the word “approved” became synonymous with the idea of something that was genuine, honest, and authentic. This brings us to the portion of Scripture quoted here from 2 Timothy 2:15: “Do your best to present yourself to God as one approved, a workman who does not need to be ashamed and who correctly handles the word of truth.” (NIV)

With these things in mind, we can apply this passage in the following manner: “Don’t cut corners with the word of truth. Handle the Scriptures with honesty and integrity. Fashion yourself as a worker who will have no reason to be ashamed of when his or her work is evaluated.”

While others may pass judgment upon our work in various areas, we are ultimately responsible to seek God’s approval. The following commentator provides us with an important insight in that regard…

“It is embarrassing to do a job poorly and then to have your work examined. The Bible warns us that the work of each Christian will be examined at the judgment seat of Christ (2 Corinthians 5:10). Therefore, we have another motivation to work diligently for the Lord, so we will not be ashamed when our work is examined.” ₍₂₎

(1) Coinage information was sourced and adapted from Romans: God’s Glory. Donald Grey Barnhouse pg. 18. See here: https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=esv&strongs=g1384

(2) Guzik, Dave, 2 Timothy 2 – Advice To A Young Pastor, C. Keeping attention on the most important things. https://enduringword.com/bible-commentary/2-timothy-2/

XXIV

“Be diligent to present yourself approved to God, a worker who does not need to be ashamed, rightly dividing the word of truth” (2 Timothy 2:15).

The term “rightly divide” finds its origin in an ancient Greek word that means “cut it straight.” One source offers an in-depth exposition of this important term…

“The meaning of the word has to do with cutting a straight path toward a goal, as, for example, cutting a road through the woods. In this reference it can be interpreted with the ‘word of truth’ either functioning as the grammatical goal object or as the means of reaching that goal.

Depending upon the interpretation chosen, the phrase will mean either ‘cutting straight through to the word of truth’ or ‘using the word of truth to cut straight through’ to the minds and hearts of the people for whom Timothy is responsible. Again, the single Greek word carries much more information than can be represented by a single English word.” ₍₁₎

Another commentator draws our attention to the relationship of this word to various trades…

“(This is) a reference to the exactness demanded by such trades as carpentry, masonry, and Paul’s trade of leather working and tentmaking. Precision and accuracy are required in biblical interpretation, beyond all other enterprises, because the interpreter is handling God’s Word. Anything less is shameful.” ₍₂₎

In light of these things, 2 Timothy 2:15 has important implications for us today. Perhaps the most important implication involves the need to seek out a local church where the spiritual leadership is committed to expository Biblical teaching. For example, a church that studies through each Biblical book (as opposed to a weekly sermon topic that features a few supporting verses from the Scriptures) is a church that will discuss every subject contained within God’s Word in the order and frequency that each subject occurs.

This approach offers several important benefits…

It helps minimize the potential for doctrinal errors.
It allows us to become better informed on a variety of Biblical topics.
It helps identify teachers and leaders who take Biblical verses out of context.

A church that communicates the Scriptures in this manner is one that is most likely to “rightly divide the word of truth.“ As we’re reminded in the New Testament book of Hebrews…

“…the word of God is living and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart” (Hebrews 4:12 NIV).

(2) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (2 Ti 2:15). Nashville, TN: Thomas Nelson Publishers.

XXV

“Make every effort to present yourself before God as a proven worker who does not need to be ashamed, teaching the message of truth accurately” (2 Timothy 2:15 NET).

There are no shortages of those who reject the Biblical Scriptures as “the word of truth” (RSV). Nevertheless, Jesus declared, “…thy word is truth” (KJV) in speaking of God’s Word in John 17:17. With this in mind, let’s consider how Jesus viewed the Biblical Scriptures.

First, Jesus identified the Bible as the word of God as well as the command of God…

“…Jesus answered him, saying, It is written that ‘man shall not live by bread alone, but by every Word of God’” (Luke 4:4 quoting Deuteronomy 8:3).

“But (Jesus) answered and said to them, Why do you also transgress the commandment of God by your tradition? For God commanded, saying, ‘Honor your father and mother’…” (Matthew 15:3-4 quoting Exodus 20:12).

Jesus also believed that the Scriptures were errorless and infallible….

“But it is easier for heaven and earth to pass away than for one stroke of a letter of the Law to fail” (Luke 16:17 NAS).

“…the Scripture cannot be broken…” (John 10:35b NIV).

Unlike those who view the Bible as a collection of myths and legends, Jesus also accepted the historical reality of the following Biblical characters and events…

Adam and Eve: “Have you not read that He who made them at the beginning made them male and female…” (Matthew 19:4).
Noah and the great flood: “They ate, they drank, they married wives, they were given in marriage, until the day that Noah entered the ark, and the flood came and destroyed them all” (Luke 17:27).
Sodom and Gomorrah: “…on the day that Lot went out of Sodom it rained fire and brimstone from heaven and destroyed them all” (Luke 17:29).

Given the vast amount of spiritual misinformation that exists within our world today, we would do well to emulate Jesus’ view of the Scriptures in seeking to accurately handle the word of truth. This has important implications for our relationship with God as well as our relationships with others…

“We must remember that one way we can shine as lights in our world (Matt. 5:16) is to set a consistent example before others of what it means to correctly handle the word of truth (2 Tim. 2:15). By so doing, others may come to imitate us in this regard. And as others learn to imitate us in correctly handling Scripture, so they too can be used of God to set an example before still others. The process begins with a single person—you! Together we can curb the growth of the cults and aberrant groups.” ₍₁₎

(1) Norman L. Giesler and Ron Rhodes, When Cultists Ask: A Popular Handbook on Cultic Misinterpretations, [pg. 9] Baker Books, 1997

XXVI

“Do all you can to present yourself to God as someone worthy of his approval, as a worker with no need to be ashamed, because he deals straightforwardly with the Word of the Truth” (2 Timothy 2:15 CJB).

This passage offers another distinguishing quality that should characterize the lives of God’s people: they work diligently to understand and apply the Biblical Scriptures. That commitment finds its clearest expression in the following Biblical paraphrase of 2 Timothy 2:15: “Work hard so God can say to you, ‘Well done.’ Be a good workman, one who does not need to be ashamed when God examines your work. Know what his Word says and means” (TLB).

In addition to the impact of this commitment upon our relationship with God, this also affects our relationships with others as well. Remember that everyone leads and influences others by the example of their lives. Since non-Christians often get their impressions of Christianity from those who claim to follow Christ, this means that every self-professed Christian is responsible to accurately represent Jesus to others. This can be very difficult without a good working knowledge of His teachings from the Scriptures.

You see, a person who claims to be a Christian but does not know or follow Jesus’ teachings is ill-equipped to support that claim. ₍₁₎ At best, he or she may fail to properly represent Christ in the choices and decisions of daily life. At worst, that person might become entangled in activities that bring the type of reprimand that God issued to Israel’s king David: “…by this deed you have given great occasion to the enemies of the Lord to blaspheme…” (2 Samuel 12:14).

In a world filled with idolatry, moral indifference, and religious apathy, the cost of spiritual negligence is very high. Therefore, it is important to make certain that we are “…accurately handling and skillfully teaching the word of truth” (AMPC). As Jesus reminded His followers in the New Testament gospel of Matthew…

“You are the salt of the earth. But what good is salt if it has lost its flavor? Can you make it salty again? It will be thrown out and trampled underfoot as worthless. You are the light of the world—like a city on a hilltop that cannot be hidden. No one lights a lamp and then puts it under a basket. Instead, a lamp is placed on a stand, where it gives light to everyone in the house. In the same way, let your good deeds shine out for all to see, so that everyone will praise your heavenly Father” (Matthew 5:13-16 NLT).

(1) With the possible exception of those who are very young in the faith.

XXVII

“Avoid godless chatter, because those who indulge in it will become more and more ungodly” (2 Timothy 2:16 NIV).

Consider the following scenario: you are in a public venue when you see an acquaintance among the crowds. But since it might be awkward or inconvenient to engage that person at that particular moment, you decide to quietly move out of sight to avoid him or her.

To some degree, this illustration reflects the idea behind the admonition to “Avoid godless chatter…” in the passage quoted above. In the original language of this verse, the word “avoid” or “shun” (KJV) means “to turn one’s self about for the purpose of avoiding something” ₍₁₎

In light of this, there are several questions we can use to help us identify and avoid “godless chatter”…

Is the subject related to a form of entertainment with little or no spiritual value? People often fill their time with various forms of entertainment that feature few (if any) spiritually redeeming qualities. Those entertainment choices may lead to all sorts of godless chatter among those who engage in them.
Is the subject related to a philosophy, teaching, or belief that seeks to eliminate the idea of a Creator? While it is important to engage with others in the arena of ideas, we should recognize that theories, conjectures, speculations, and presumptions that attempt to establish a creation without a Creator ultimately lead nowhere.
Is the subject related to a spiritual discussion among those who deny God’s existence? It often takes wisdom, humility, grace, and prayerful discernment to wade into spiritual conversation with those who deny God’s existence. The closing verses of this chapter offer some valuable counsel in this regard: “A servant of the Lord must not quarrel but must be kind to everyone, be able to teach, and be patient with difficult people. Gently instruct those who oppose the truth. Perhaps God will change those people’s hearts, and they will learn the truth” (2 Timothy 2:24-25 NLT).
Is the subject related to speculations that can neither be proved or disproved? It is not unusual to encounter those whose spiritual lives are largely devoted to the pursuit of speculations and conjectures that are impossible to prove or disprove. These conjectures may devolve into godless chatter that doesn’t “…help people live a life of faith in God” (1 Timothy 1:3-4 NLT).

As the Old Testament book of Ecclesiastes reminds us, “…be warned: there is no end of opinions ready to be expressed. Studying them can go on forever and become very exhausting!” (Ecclesiastes 12:12 TLB). We can largely escape that fate by following this directive to avoid godless chatter here in 2 Timothy 2:16.

(1) G4026 Periistemi Thayer’s Greek Lexicon. https://www.blueletterbible.org/lexicon/g4026/kjv/tr/0-1/

XXVIII

“And their message will spread like cancer. Hymenaeus and Philetus are of this sort, who have strayed concerning the truth, saying that the resurrection is already past; and they overthrow the faith of some” (2 Timothy 2:17-18).

We met one of the two individuals mentioned in this passage earlier in 1 Timothy 1:20. In that portion of Scripture, Paul the Apostle related his experience with a man named Hymenaeus and explained how he had to “deliver him unto Satan in order that he may learn not to blaspheme.” Unfortunately, it appears that Paul’s corrective action did not achieve his desired effect, since Hymenaeus’ destructive influence had clearly affected others.

It appears that one of those others was an individual named Philetus, a man who also engaged in the spread of this cancerous spiritual message. This passage thus serves to remind us of the effect of our beliefs upon those who inhabit our sphere of influence. Like a disease-carrying agent, the heretical teachings brought by Hymenaeus and Philetus spread to others and brought spiritual affliction upon them as a result.

So what was the nature of this false teaching? Well, one commentator offers the following explanation: “These troublemakers… were probably teaching that the doctrine of the resurrection had only an allegorical or spiritual meaning. Gnostic teaching conceived of resurrection allegorically, as referring to acquaintance with truth and as occurring at baptism.” ₍₁₎ We’ll discuss this belief (and the issues associated with it) at greater length in our next study.

This passage also reinforces an important observation from earlier in our look at 2 Timothy 2:15: it is important for God’s people to expend the effort to “…Know what his Word says and means” (TLB). If we seek to become familiar with the Biblical Scriptures, we can effectively “inoculate” ourselves from those who are spreading the equivalent of a malignant spiritual message.

Finally, it’s important to recognize that modern-day technology has greatly accelerated the spread of heretical teachings. Therefore, we should give heed to another source who explains the need to identify and address false teachings in our present day…

“One serious thing about these babblers is that they are never static. They always increase in ungodliness. It is so with all forms of error. Those who teach error must be continually adding to it. This explains the new dogmas and pronouncements that are constantly being issued by false religious systems. Needless to say, the more these doctrinal errors are expanded, the more ungodliness results.” ₍₂₎

(2) William MacDonald, Believer’s Bible Commentary, pg.2117

XXIX

“and their talk will spread like gangrene. Among them are Hymenaeus and Philetus, who have swerved from the truth, saying that the resurrection has already happened. They are upsetting the faith of some” (2 Timothy 2:17-18 ESV).

A closer look at this passage helps identify the road that Hymenaeus and Philetus likely traveled as they spread their malignant spiritual teachings.

First, it appears that these men deliberately charted a course that “deviated from the truth” (AMP). Much like an automobile that leaves the correct route, Hymenaeus and Philetus apparently started on the right spiritual road but left to take a different exit. Everyone who followed them subsequently got off on the wrong spiritual exit as well.

In addition to the deliberate nature of their choice, we should also note the subtle nature of this heresy. For instance, these men did not deny that a resurrection would take place. Instead, they reinterpreted that doctrine to mean something other than what it was. As one commentator has observed, “They did not deny the resurrection, but they corrupted that true doctrine.” ₍₁₎

Just as a small crack in a foundation might eventually lead to the collapse of a large building, one source explains how this minor deviation from the truth might eventually lead to a spiritual collapse…

“Evidently such men were equating the final resurrection with our new birth. A misapplication of Rom_6:1-4, or Col_3:13, would produce such a thought. Think of what implications are contained in this false word: (1) It would deny Christ’s physical resurrection; (2) It would deny the possibility of the second coming; (3) The hope of the resurrection for believers would be gone; (4) All hope of meeting our dead loved ones is taken away; (5) We could not share in the Father’s house of many mansions. No wonder such a teaching would overthrow the faith of the new ones in Christ in the city of Ephesus!” ₍₂₎

Unfortunately, it seems that Paul the Apostle had to address a similar issue in the New Testament epistle of 2 Thessalonians as well…

“When our Lord Jesus returns, we will be gathered up to meet him. So I ask you, my friends, not to be easily upset or disturbed by people who claim that the Lord has already come. They may say that they heard this directly from the Holy Spirit, or from someone else, or even that they read it in one of our letters” (2 Thessalonians 2:1-2 CEV).

Since there is no shortage of those who seek to promote similar half-truths today, this passage should encourage us to be watchful of such things.

(1) Henry, Matthew. “Concise Commentary on 2 Timothy 2”. “Matthew Henry Concise Commentary on the Whole Bible”. https://www.studylight.org/commentaries/eng/mhn/2-timothy-2.html. 1706.

XXX

“Nevertheless the solid foundation of God stands, having this seal: ‘The Lord knows those who are His,’ and, ‘Let everyone who names the name of Christ depart from iniquity’ (2 Timothy 2:19).

The first quotation given to us here in 2 Timothy 2:19 may reference an incident recorded in the Old Testament book of Numbers. You see, Numbers chapter sixteen relates the account of a man named Korah who led of group of others in an insurgency against Moses’ leadership. That portion of Scripture tells us that these men “…came as a group to oppose Moses and Aaron and said to them, ‘You have gone too far! The whole community is holy, every one of them, and the LORD is with them. Why then do you set yourselves above the LORD’s assembly?” (NIV).

However, Moses’ response to this accusation revealed that he actually held a different attitude: “When Moses heard it he fell down with his face to the ground” (Numbers 16:4). While the group opposing Moses displayed arrogance and disrespect, his reaction displayed an attitude of meekness and prayerful humility. He then followed by saying, “…the Lord will show who is His…” (Numbers 16:5).

Numbers chapter sixteen is also instructive for another reason. First, this passage tells us it is wrong to follow Korah’s bad example. God’s swift and devastating response to Korah and his followers punctuates the inappropriate nature of his example. Instead, the right approach involves a commitment to follow Jesus’ directive from Matthew 18:15-17 in handling our disputes with others.

We can also draw some insight from the following commentator regarding the Lord’s knowledge of those who belong to Him…

“False converts lack genuine contrition for sin. They make a profession of faith but are deficient in biblical repentance—’They profess that they know God; but in works they deny him, being abominable, and disobedient, and to every good work reprobate’ (Tit_1:16). A true convert, however, has a knowledge of sin and has godly sorrow, truly repents, and produces the ‘things that accompany salvation’ (Heb_6:9). This is evident by the fruit of the Spirit, the fruit of righteousness, etc. However, only God truly knows the genuine from the false.” ₍₁₎

Another source offers an equally penetrating observation…

“Some might say, ‘I belong to the Lord, I know I’m His. I am going to heaven. It doesn’t matter so much how I live.’ Yet, such a son has forgotten that there are two inscriptions on the foundation of God. There are two – and those who are His will have the desires and the actions to depart from iniquity.” ₍₂₎

(1) The Evidence Bible: Irrefutable Evidence for the Thinking Mind Compiled by Ray Comfort [Comment on 2 Timothy 2:19] Bridge Logos Foundation, 2002

(2) Guzik, Dave, 2 Timothy 2 – Advice To A Young Pastor, 4 (19). The reward of focus: The solid foundation of God. https://enduringword.com/bible-commentary/2-timothy-2/

XXXI

“But in a great house there are not only vessels of gold and silver, but also of wood and clay, some for honor and some for dishonor. Therefore if anyone cleanses himself from the latter, he will be a vessel for honor, sanctified and useful for the Master, prepared for every good work” (2 Timothy 2:20-21)

If you were invited to dine in the official residence of a head of state, would you expect to be served with disposable plates, paper cups, and plastic forks? While those utensils might be suitable for a picnic, they would not be acceptable in the home of a King, a President, or a Prime Minister. In those residences, we would expect to be served with crystal glassware, fine china, genuine silverware, and other utensils that are suitable for the home of an important person.

In this analogy, the fine glassware, china, and silverware all represent the “vessels of honor” mentioned in the passage quoted above. The cheap and disposable utensils symbolize dishonorable vessels. One source expands upon this idea in a first-century context…

“In biblical days, people didn’t have plumbing, so pots were used for many different purposes. Certain pots were set aside for drinking water or for food. Other pots were used to collect the dirty water and the garbage and refuse. You wouldn’t want to confuse these different vessels, and you certainly wouldn’t mix their uses. Paul here exhorted Timothy to keep himself pure. Once a pot was used for refuse, it would be a vessel of dishonor, not fit for higher uses. We need to keep ourselves pure and fit for the Master’s use.” ₍₁₎

Nevertheless, it is important to recognize that God often sees fit to use the human equivalent of an earthenware vessel or wooden container to fulfill His objectives. We can illustrate this idea with a portion of Scripture from 2 Corinthians 4:7: “…we ourselves are like fragile clay jars containing this great treasure. This makes it clear that our great power is from God, not from ourselves” (NLT).

Those who wish to be put to an honorable use must therefore seek God’s help in acting upon this directive from 2 Timothy 2:21: “If you stay away from sin you will be like one of these dishes made of purest gold– the very best in the house– so that Christ himself can use you for his highest purposes” (TLB). This should lead us to ask an important question: “Do I want to be the spiritual equivalent of a trash container or a piece of fine china?”

(1) Chuck Smith, The Word For Today Bible, study note on 2 Timothy 2:20-21, pg. 1598

XXXII

“Now in a great house there are not only vessels of gold and silver but also of wood and clay, some for honorable use, some for dishonorable. Therefore, if anyone cleanses himself from what is dishonorable, he will be a vessel for honorable use, set apart as holy, useful to the master of the house, ready for every good work” (2 Timothy 2:20-21 ESV).

In reflecting upon this passage, several commentators offer some valuable insights that are worthy of our attention. These authors discuss the role of human preference in determining our status as honorable or dishonorable vessels before God…

“… (Those) which are most often in the Master’s hands are not necessarily the gold vessels, but the clean ones, of whatever material. Cleanliness counts more with God than cleverness. Do not be anxious about your service; be ready for the Master to use you.” ₍₁₎

“…In our homes pots and pans have no choice as to what they are going to be used for — that is entirely up to the householder — but in Scripture it is very clear that, when this is applied to human beings, a choice is involved. We see that in Verse 21: “If any one purifies himself from what is ignoble, then he will be a vessel for noble use.” We have no choice of whether we are going to be used of God or not; the choice we have is what God is going to use us for. That is up to us; it is put in our hands.” ₍₂₎

“Notice the condition of one choosing to cleanse himself and then the statement of God’s action. Sanctification is both a divine act and a human act. This pattern characterizes the covenant relationship in all of God’s dealings with humans. He always takes the initiative and sets the agenda, but mankind must respond appropriately and continue to respond.” ₍₃₎

“…it is the duty of a Christian to keep himself free from polluting influences. And if he does, his reward is not special honour and special privilege but special service… No Christian should ever think of fitting himself for honour but always as fitting himself for service.” ₍₄₎

In light of these things, we should be diligent to ask for God’s help in identifying and discarding any negative quality that might limit His desire to use us in His service. The following verse describes one such quality- and we’ll consider that quality at greater length beginning next.

(1) Meyer, Frederick Brotherton. “Commentary on 2 Timothy 2”. “F. B. Meyer’s ‘Through the Bible’ Commentary”. https://www.studylight.org/commentaries/eng/fbm/2-timothy-2.html. 1914.

(2) Excerpted with permission from Fit to be Used © 1982 by Ray Stedman Ministries. All rights reserved. Visit www.RayStedman.org for the complete library of Ray Stedman material. Please direct any questions to webmaster@RayStedman.org https://www.raystedman.org/new-testament/timothy/fit-to-be-used

(4) Barclay, William. William Barclay’s Daily Study Bible, Vessels Of Honor And Of Dishonor (2Ti_2:20-21)

XXXIII

“Flee also youthful lusts; but pursue righteousness, faith, love, peace with those who call on the Lord out of a pure heart” (2 Timothy 2:22).

The next distinguishing characteristic from 2 Timothy chapter two involves purity of thought and action. In considering this directive to “Flee youthful lusts…” (ASV), it is probably natural to think of this counsel in terms of sexual lust. However, this concept involves more than just an inappropriate physical or emotional response.

This reference to “lust” involves “a longing, especially for something that is forbidden.” ₍₁₎ In a general sense, “lust” can be identified with a person who seeks to use others to fulfill their appetites and desires. It may also involve an intense desire to possess (or control) someone or something that belongs to someone else.

It is important to note that lust differs from love in an important respect. You see, love involves giving and consideration of others’ needs (see 1 Corinthians 13:4-7). On the other hand, lust often involves things like exploitation and selfishness (see Colossians 3:5 and 1 Thessalonians 4:4-5). Since God is love (1 John 4:8), lust is incompatible with His character.

In addition to what we read here in 2 Timothy 2:22, the Biblical book of 1 Peter speaks disparagingly of lust as well…

Finally, we should remember that a lustful person is rarely satisfied with what he or she already has. Much like a small amount of rust that grows to consume a large piece of metal, lust also tends to grow if left unchecked. This brings us to an old adage that offers a simple but effective means of fleeing lust: “If you feed it, it grows; if you starve it, it dies.”

In other words, we should prayerfully refrain from feeding those areas of vulnerability to lust that already exist within our lives. If we fail to do so, those vulnerabilities are certain to grow and become more difficult to overcome. To borrow another analogy, we can view lust as a spark or flame that holds the potential to ignite a large fire. Just as a blazing fire is diminished when it is deprived of fuel or oxygen, the potential for lust often becomes easier to manage if we are diligent to avoid feeding it.

(1) G1939 epithumia Strong’s Hebrew and Greek Dictionaries https://www.blueletterbible.org/lexicon/g1939/kjv/tr/0-1/

XXXIV

“But flee youthful lusts, and follow after righteousness, faith, love, peace, with them that call on the Lord out of a pure heart” (2 Timothy 2:22 RV).

In additional to physical lusts, we can identify several other areas that may reveal the presence of lustful tendencies within our lives. For instance, God identified some of those potential vulnerabilities through Paul the Apostle’s New Testament letters. Some of those areas might include…

Money: “For the love of money is a root of all kinds of evil, for which some have strayed from the faith in their greediness, and pierced themselves through with many sorrows. But you, O man of God, flee these things and pursue righteousness, godliness, faith, love, patience, gentleness” (1 Timothy 6:10-11).

Various Forms OF Idolatry: An “idol” represents anything that takes precedence over God within our lives. Unfortunately, it is not unusual to encounter those whose lives are dedicated to the pursuit of something over Someone. In light of this, 1 Corinthians 10:14 tells us, “Therefore, my beloved, flee from idolatry.”

Pride: “not a novice, lest being puffed up with pride he fall into the same condemnation as the devil” (1 Timothy 3:6).

Contentiousness, Jealousy, Selfish Ambition, And Other Similar Characteristics: “Now the works of the flesh are evident, which are: adultery, fornication, uncleanness, lewdness, idolatry, sorcery, hatred, contentions, jealousies, outbursts of wrath, selfish ambitions, dissensions, heresies, envy, murders, drunkenness, revelries, and the like; of which I tell you beforehand, just as I also told you in time past, that those who practice such things will not inherit the kingdom of God” (Galatians 5:19-21).

One commentary summarizes these potential areas of concern with the following observation…

“Youthful lusts may refer not only to physical appetites but also to the lust for money, fame, and pleasure. They may also include self-will, impatience, pride, and levity. As we have mentioned, Timothy was probably about thirty-five years of age at this time. Therefore, youthful lusts do not necessarily mean such lusts as would be particularly characteristic of a teenager but would include all the unholy desires that would present themselves to a young servant of the Lord and seek to divert him from the path of purity and righteousness.” ₍₁₎

Since bad company corrupts good character (1 Corinthians 15:33) we would do well to seek the company of like-minded others who pursue “…goodness, faith, love and peace in company with all those who approach God in sincerity” (Phillips).

(1) Believer’s Bible Commentary William Macdonald, Edited by Arthur Farstad, Thomas Nelson Publishers [pg.2187]

XXXV

“But avoid foolish and ignorant disputes, knowing that they generate strife” (2 Timothy 2:23).

As we continue our catalog of God-honoring qualities from 2 Timothy chapter two, we now arrive at another important characteristic: God’s people should avoid argumentative discussions that only serve to generate conflict with others. If this cautionary message sounds familiar, it may be due to the fact that this has been a recurring theme throughout the Biblical letters of 1 Timothy and 2 Timothy. For instance…

“…command certain people not to teach false doctrines any longer or to devote themselves to myths and endless genealogies. Such things promote controversial speculations rather than advancing God’s work—which is by faith” (1 Timothy 1:3-4 NIV).
“…Guard what was committed to your trust, avoiding the profane and idle babblings and contradictions of what is falsely called knowledge— by professing it some have strayed concerning the faith” (1 Timothy 6:20-21).
“Remind them of these things, charging them before the Lord not to strive about words to no profit, to the ruin of the hearers” (2 Timothy 2:14).

As another commentator from an earlier generation once observed, “See how often the apostle cautions against disputes in religion; which surely shows that religion consists more in believing and practising what God requires, than in subtle disputes.” ₍₁₎

Fortunately, we can often identify a “foolish and ignorant dispute” if we stop to consider what each party seeks to accomplish in their interaction with one another. If one or both parties seems more interested in “winning the argument” than in pursuing the truth and/or mutual understanding, they are likely engaged in the kind of “stupid and senseless” (CEV) dispute mentioned here.

A closer look at the word translated “foolish” or “stupid” in this passage offers another incentive to avoid this kind of interaction…

“The word that is translated ‘stupid’ here is the word moros, from which we get our word, moron. Paul is talking about moronic controversies, foolish, trivial matters which, even when they are settled after long and loud debate, do nothing for you; they do not advance the Christian cause in the least degree. Such trivial matters may be interesting in some limited way, but they should never be allowed to become controversies and have people divide over them.” ₍₂₎

Since no reasonable person should ever wish to be classified as a moron, it is in our best interest to follow this Biblical injunction and steer clear of such argumentative interactions.

See related study here

(1) Henry, Matthew. “Concise Commentary on 2 Timothy 2”. “Matthew Henry Concise Commentary on the Whole Bible”. https://www.studylight.org/commentaries/eng/mhn/2-timothy-2.html. 1706.

(2) Excerpted with permission from Guidelines for Controversies © 1982 by Ray Stedman Ministries. All rights reserved. Visit www.RayStedman.org for the complete library of Ray Stedman material. Please direct any questions to webmaster@RayStedman.org https://www.raystedman.org/new-testament/timothy/guidelines-for-controversies

XXXVI

“And the Lord’s slave must not engage in heated disputes but be kind toward all, an apt teacher, patient, correcting opponents with gentleness. Perhaps God will grant them repentance and then knowledge of the truth” (2 Timothy 2:24-25 NET).

There are no shortages of those who seem eager to engage others with an opposing point of view. For instance, anyone who has ever taken part in a general discussion on an open social media platform has undoubtedly witnessed many examples of those who oppose one another on a variety of subjects. This seems especially true regarding spiritual topics.

To be fair, we can say that such opposition may be justified in certain instances. For example, if our spiritual beliefs are largely based upon our feelings or opinions, we should not be surprised if others choose to take issue with them. Fortunately, there are many apologetic resources that serve to validate the truth of Christianity and enable us to fulfill the message of 1 Peter 3:15-16…

“Quietly trust yourself to Christ your Lord, and if anybody asks why you believe as you do, be ready to tell him, and do it in a gentle and respectful way. Do what is right; then if men speak against you, calling you evil names, they will become ashamed of themselves for falsely accusing you when you have only done what is good” (TLB).

2 Timothy 2:24-25 offers some additional guidance on this subject. As we consider this passage, it is important to recognize that the primary goal for an ambassador of Christ is not to prevail in a debate as he or she engages with others. Instead, the goal is to help those individuals establish a relationship (or grow in their relationship) with Christ.

Even if we possess exceptional communication skills, the Holy Spirit and the Word of God ultimately provide others with the wisdom necessary to accept God’s offer of salvation through Jesus (see 2 Timothy 3:15 and John 16:7-8). With these things in mind, one source candidly explains the implications of this passage…

“Anyone attempting to answer the questions of unbelievers will surely be wronged and be tempted to lose patience, but our ultimate goal is that they might come to a knowledge of the truth that Jesus has died for their sins. With so important a task at hand, we must not neglect obedience to this command.” ₍₁₎

In fact, this portion of Scripture is so applicable to modern-day culture that it will occupy the focus of our attention over the next few studies.

(1) Geisler, N. L., & Brooks, R. M. 1990. When Skeptics Ask – A Handbook on Christian Evidences Victor Books: Wheaton, Ill.

XXXVII

“And the Lord’s servant must not be quarrelsome but kind to everyone, able to teach, patiently enduring evil, correcting his opponents with gentleness. God may perhaps grant them repentance leading to a knowledge of the truth” (2 Timothy 2:24-25 ESV).

This portion of Scripture builds upon a topic discussed earlier in our look at 2 Timothy 2:14: “Remind believers about these things, and warn them in the sight of God not to quarrel over words. Quarreling doesn’t do any good but only destroys those who are listening” (GW).

Author and speaker Greg Koukl offers several insights related to these passages that we can use in engaging those who hold opposing views. These insights can help neutralize potential quarrels and other types of non-productive discussions as we interact with others…

“What Is an Argument? There’s a difference between an argument and a fight. Christians are not to be acrimonious, nasty, or harsh, fighting for the fight’s sake. Paul warns against such quarreling and abuse (2 Timothy 2:24-25).

An argument is not a fight or a quarrel, but a reasoned and principled disputation about matters of fact. Arguments are important, therefore, because they help us discover the facts and find the truth. If you think about it, much of the New Testament consists of arguments in written form–Paul, Peter, and the others arguing for a critical point of truth.

Think of an argument like a simple house, a roof supported by walls. The roof is the conclusion and the walls are the supporting ideas. By testing the walls we can see if they are strong enough to keep the roof from tumbling down. If the walls are solid, the conclusion rests securely on its supporting foundation. If the walls collapse, the roof goes flat and the argument is defeated.

Some arguments are not really arguments at all. Many people try to build their roof right on the ground. Instead of erecting solid walls–the supporting ideas that hold the conclusion up–they simply assert their view and pound the podium.

An argument is different from an assertion, though. An assertion simply states a point. An argument gives supporting reasons why the point should be taken seriously. The reasons, then, become the topic of mutual discussion or analysis. Opinions by themselves are not proof. A mere point of view is not worthy of belief. Belief requires reasons. Roofs are useless when they’re on the ground; they don’t cover anything. In the same way an assertion without evidence doesn’t do any work.” ₍₁₎

XXXVIII

“But it is necessary that a servant of the Lord not be quarrelsome but be gentle to all, skilled in teaching, patient even in the midst of evil, in meekness instructing those who oppose you, if perhaps God might grant them repentance leading to a knowledge of the truth” (2 Timothy 2:24-25 Mounce).

One important quality referenced here in 2 Timothy 2:24-25 involves meekness (ESV) or gentleness (HCSB). This characteristic refers to “…a humble opinion of one’s self, a deep sense of one’s (moral) littleness, modesty, lowliness of mind.” ₍₁₎ Although meekness is often equated with weakness, this word is more accurately defined as “power under control.” It also describes those who choose to defer to an authority rather than insist upon doing things their way.

This usually involves a willingness to listen and consider another person’s point of view. It might also prompt us to search for areas of common interest that help promote mutual understanding (see 1 Corinthians 9:19-22). Since this characteristic does away with the harshness and abrasiveness that reflects many types of human interaction, it may serve to diffuse a potentially confrontational situation.

So a person who exhibits meekness is someone who is distinguished by the positive qualities of graciousness, courtesy, and restraint rather than the negative qualities of egotism, arrogance, and/or disrespect. Jesus makes the following promise to those who are marked by this characteristic: “Blessed are the meek, For they shall inherit the earth” (Matthew 5:5).

In fact, Jesus serves as the personification of this quality for He, “…being in very nature God, did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself by becoming obedient to death- even death on a cross!” (Philippians 2:6-9 NIV).

Therefore, it is no coincidence that the Scriptures associate this characteristic with a God-honoring life: “But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control. Against such things there is no law” (Galatians 5:22-23, NIV). The book of Galatians also offers an important reminder concerning this passage…

“Brothers and sisters, if a person gets trapped by wrongdoing, those of you who are spiritual should help that person turn away from doing wrong. Do it in a gentle way. At the same time watch yourself so that you also are not tempted” (GW).

Finally, meekness is closely related to humility, another attribute that is often misunderstood or poorly defined. We’ll consider that characteristic next.

XXXIX

“And a servant of the Lord must not quarrel but be gentle to all, able to teach, patient, in humility correcting those who are in opposition, if God perhaps will grant them repentance, so that they may know the truth” (2 Timothy 2:24-25).

In commenting upon this passage, one Biblical scholar makes an observation that merits our attention: “How we treat those who oppose the gospel says something important about the gospel and about us!” ₍₁₎One characteristic that says something important about the gospel and ourselves is humility.

Humility can be defined as, “A freedom from arrogance that grows out of the recognition that all that we have and are comes from God… Biblical humility is not a belittling of oneself, but an exalting and praising of others, especially God and Christ.” ₍₁₎ This represents a positive quality that involves courtesy, respect, and a modest self-opinion.

While the world at large often devalues humility in favor of more aggressive qualities, the Biblical book of Proverbs reminds us that “Humility and reverence for the Lord will make you both wise and honored” (Proverbs 15:33 TLB). When others question our wisdom or dishonor us for acting in humility, it helps to remember the value that the Primary Author of Proverbs 15:33 places upon this trait.

The following commentator addresses this characteristic in practical terms that we can apply in our relationships with others…

“As followers of Christ, we are to be those who uphold the truth of God’s revealed Word. That means there will be times when we must confront error as we contend earnestly for the faith. With unbelievers, this will often take the form of apologetics, boldly giving a defense for the hope that is in us. With fellow believers, this may take the form of confrontation, as we plead with a spiritual brother or sister to repent of sinful thinking or action.

Speaking the truth in love addresses the way in which we speak. We must not be obnoxious with the truth, or personally offensive in how we approach others. Rather, we are called to communicate in such a way that the manner of our speaking honors our Lord Jesus and edifies His body, the church. When we speak of love, we are not suggesting that we should ignore error or blindly tolerate ‘every wind of doctrine.’ Not at all.

Biblical love ‘does not rejoice in unrighteousness, but rejoices with the truth’ (1 Cor. 13:6). Our postmodern world wrongly equates love with tolerance of all beliefs and actions. But being tolerant of doctrinal error or unrepentant sin is not truly loving at all. Thus, we speak the truth because it is the most loving thing we can do.” ₍₂₎

(2) Nathan Busenitz, “Speaking the Truth in Love” Tabletalk magazine, July, 2013 [pgs. 18-19]

Author name: Ed Urzi