Immediately following the warning in 4:11-13 about the penetrating power of God’s Word that exposes the deepest levels of the heart, Hebrews turns to strong Gospel encouragement. As man stands before God as he really is, what is exposed is his need and weakness before God. Specifically, who will atone for sinful guilty mankind? Perhaps the more desperate one feels their sinful situation to be before the all-seeing God, the more wonderful one can grasp Jesus’ High Priestly provision to be. The sinfulness of the human condition is more exposed before God than man dares to ever admit; but the mercy and grace of the High Priestly work of Jesus that covers His people, is more than they dare to ever acknowledge.
Therefore, promises are to be taken as seriously as warnings. With the imagery from 3:16-19 of the dead bodies of Israelites strewn around in the wilderness, 4:1 involves an emphatic word about fear. The previous warning of “be careful” or “see to it” (3:12) is intensified in 4:1. The outlook of fear called for is about taking serious the danger of forfeiting God’s rest due to unbelief. In the previous chapter, the basis for escaping wrong fear is Christ’s work, which delivers “all those who through fear of death were subject to lifelong slavery” (2:15). So the fear spoken of here is not a slavish, paralyzing fear, but a sober, stabilizing, activating one (See: Romans 11:20; Philippians 2:13). The call to fear unbelief is then linked to the call: “strive to enter that rest” (4:11). The call to fear unbelief is a means for stimulating an eager and active reliance upon God and His promise of rest. Ironically, where there is not a proper fear of unbelief before God, then an inordinate fear of about everything else seizes control of the heart (2 Timothy 1:7).
By the Spirit, through the Word, hearts become soft and stay soft. Drifting from God’s Word creates and indicates a hardening of the heart. If drifting is not dealt with, the next step in the process of defecting arises-disbelieving God’s Word. The way to counteract drifting is by paying closer attention to God’s Word (2:1-4). The way to offset disbelief is for believers to mutually encourage one another. The practice of mutual encouragement among fellow believers is both, the formative means to prevent hardness of heart, but also the restorative means to turn back hardness of heart. This mutually assumes: (a) one knows the struggles of fellow believers so that they might give encouragement; and (b) one shares their struggles with fellow believers so they might receive encouragement. When there is no giving and receiving, there is hardening of the heart.
To achieve His victory and thereby securing His people, Jesus had to become human for the purpose of dying, so 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” (2:14-15). Reminiscent of promised battle between the Serpent and the Seed of the woman (Genesis 3:15), Jesus is depicted as the hero who came to the rescue of His oppressed people. Jesus enters into war with the oppressor and in defeating him, gains the victory before God, who authorizes a full liberation.
The warnings function as the ordained means that God uses to preserve His people in their loyalty to Christ until the end. The warnings are not designed to call on Christians to doubt their inheritance of God’s sworn promises. But the warnings are stated in order to call on Christians to heed God’s urgent counsel against a defection that would lead to destruction. God uses the warnings-along with promises-to secure His people in the way of salvation. Thus, the function of the warnings is to keep Christians from the very thing warned against: a defection from Jesus that would result in destruction. The intent of the warnings is to lead Christians to greater dependence on Jesus.
Hebrews 1:5-14 utilizes seven Old Testament passages in order to demonstrate some of the ways in which Jesus is superior to the angels. Three pairs of Old Testament quotations are used in this subunit for contrasting Jesus with the angels. The conclusion of this subunit ends with a final quotation of Psalm 110:1 in verse 13 before introducing a statement in verse 14 that serves as a transition to the next subunit. Essentially, the subunit of 1:5-14 is framed by the rhetorical questions, “For to which of the angels did God ever say?” (1:5a) and “And to which of the angels has he ever said?” (1:13a). The point: God has never said the things about angels that He says about His Son!
Hebrews 1:1-4 forms a single, complex sentence, built around the main clause, “but in these last days he has spoken to us by his Son” (1:2a). Hebrews wastes no time stating the subject of its message. Without any greetings or preliminary remarks, the superior greatness of Jesus Christ is immediately expressed. This opening sentence has two sub points. First, Jesus Christ is the apex of God’s revelatory work (1:1-2a). All of God’s previous revelation to humanity was preparation for what was to be culminated in Christ. Second, Jesus Christ is superior to anything else in every way imaginable (1:2b-4). The nature, work, and status of Jesus are summarized. The themes, which are introduced in this opening sentence, will be revisited and expanded throughout Hebrews.
But the matters date, destination, and human authorship are not central to the book’s importance to Christianity. In spite of what is unknown, Hebrews, like no other book of Scripture, is one of the richest portrayals of the salvation that the Lord Jesus Christ provides. The warnings to not “neglect such a great salvation” (2:3) are linked throughout the book’s continual exposition of Christ’s superiority. The carefully constructed interchange between exposition and exhortation serves to be a crucial manual on persevering in the Christian faith. The absolute supremacy of Christ must be understood and enjoyed, for such truths are crucial means and motivations to press on.
A positive example of spiritual maturity is love. Allowing one’s self to be pushed and pulled by false teaching indicates present immaturity and leaves little prospects for anything other than continued immaturity. However, faithfully representing the truth of the Gospel reveals a present level of maturity and is the avenue for further maturity: “Rather, speaking the truth in love we are to grow up…” (15a). Speaking is a partial, but incomplete description. Literally, the passage says, “truthing in love.” Truthing certainly involves speaking, but it involves much more than mere words. Truthing includes living a way of life that reflects the truth. Disciples are to represent the truth in words and actions: “Keep a close watch on yourself and on the teaching” (1 Timothy 4:16). While the Scripture elsewhere stresses the need for honesty in communication (Exodus 20:16, Ephesians 4:25), the task of “speaking the truth” in this context is not mere honestly, but more along the lines of speaking and living out the truth about who Christ is, what He has done and the life implications that flow from Him.
The immediate purpose for assigning people Word-centered tasks, is that they be deployed to prepare the rest of the body with what they need from the Word. The idea behind equipping is one of both mending what may need repair but also that of outfitting someone with what they need for their task. As disciples undergo the preparation process, the intermediate purpose is for each saint (just another way of saying all disciples) to personally engage in ministry. So that all disciples are properly readied as they serve others, equipping from the Word must occur. While each disciple may have a differing assignment of service, every disciple has an assignment to serve. So, each and every disciple is to be adequately equipped so that they can fruitfully serve others.
Page 3 of 10