Daily Writing

Friday, 15 February 2019

Of how much worse punishment, do you suppose, will he be thought worthy who has trampled the Son of God underfoot, counted the blood of the covenant by which he was sanctified a common thing, and insulted the Spirit of grace? Hebrews 10:29

The translation of these words makes it sound like the words, “Of how much,” qualify the word, “worse.” But rather, they qualify the whole first clause –

Of how much, do you suppose, will he be thought worthy of worse punishment…?

The verse here contrasts the previous verse which said, “Anyone who has rejected Moses’ law dies without mercy on the testimony of two or three witnesses.” The point being made is that if temporal punishment, including death, was the response to disobedience under the Law of Moses, then how much worse punishment is the person worthy when he rejects the New Covenant which came through the blood of Christ? This is not speaking of saved believers at all. Paul says as much in 1 Timothy 1:8, 9 –

“But we know that the law is good if one uses it lawfully, ⁹ knowing this: that the law is not made for a righteous person, but for the lawless and insubordinate, for the ungodly and for sinners, for the unholy and profane, for murderers of fathers and murderers of mothers, for manslayers.”

Rather, the words of the author now are speaking of the one “who has trampled the Son of God underfoot.” The idea of trampling something underfoot is to show contempt for that thing. When the blood of the Passover was applied to the doorways of the houses in Egypt, the people were instructed to apply it to the two doorposts and the lintel. However, nothing was said to be applied to the base of the doorway. That would have been a mark of contempt for the blood. The idea carries through to the true Passover, Christ.

To treat the blood of Christ with contempt is to have “counted the blood of the covenant by which he was sanctified a common thing.” Scholars generally attribute these words as speaking of a saved believer who has apostatized. Such is not the case, and it would be contrary to countless other verses in Scripture which show – very clearly – that a person who is saved by Christ is eternally secure.

Rather, this is not saying that a particular person had been saved and then rejected the word. Instead, it is speaking of those in the corporate body of Israel who Christ had died for, but who rejected what He had done. It is no different than speaking of amnesty for an illegal alien. It may be offered, but he never shows up at the office to collect his citizenship. In this case, the sanctification was available to those who heard and yet was never claimed; it was rejected.

Another example would be a rebel soldier of the civil war. When the war ended, the rebels, through a succession of amnesties and pardons, were granted the right to once again become a part of the union. For some, the condition was to accept the pardon and swear allegiance to the union. However, a true rebel (we will call him Mr. Wales) might refuse to swear allegiance, and he would thus trample underfoot the pardon he had been offered. He would have counted the ink of the offer of cessation of war, and pardon from rebellion, a common thing. He would remain apart from the union and one worthy of being hunted down and destroyed. If they can catch Mr. Wales, he will be terminated.

One must look at the original recipients to understand the context. The letter was written to first century Jews who had accepted Christ, but here they were being instructed as if they (or some Jews) hadn’t. The Son of God had come, He was crucified, and He rose again to life. This was testified to the people at the feast of Pentecost after the resurrection. All men were required to attend this feast as is indicated in Exodus 23:14-17 and so all had heard the word concerning the Messiah.

If someone rejected it, he treated Christ Jesus and His precious sacrifice as “a common thing” and had “insulted the Spirit of grace.” Of this, John Chrysostom says, “He who does not accept the benefit, insults Him who confers it. He hath made thee a son: wilt thou become a slave? He has come to take up His abode with thee; but thou art introducing evil into thyself.” Chrysostom is correct with the exception of saying –

1) “[W]ilt thou become a slave.” Jesus was clear that all are slaves to sin (John 8:34), because “all have sinned” (Romans 3:23).

2) “[T]hou art introducing evil into thyself.” The evil was already present. Such a person was choosing the evil rather than being cleansed of it.

The one who rejects Christ remains a slave to sin and remains under God’s wrath. He has rejected the sanctification he was offered, and he has insulted the Spirit of grace. The Holy Spirit will not take up residence in such an abode. The individual will not be sealed for the day of redemption, and only the darkness of condemnation awaits such a soul.

Life application: As has been seen several times in the book of Hebrews, verses which – on the surface – seem to point to a loss of individual salvation actually speak of something entirely different. Scripture will never contradict itself. As God has shown that individual salvation is eternal, then any verse which seems to contradict this must be thoughtfully considered. In that careful consideration, there is always a reasonable explanation which is waiting to be drawn out. Remember, context is king. Keep things in context, and difficult passages will become clear.

Thank You, O God, for the precious blood of Jesus which has the potential to sanctify all men, and which actually sanctifies any and all who come to You through faith in Him. Help us to be faithful witnesses of this glorious covenant by which men might be saved – all to Your honor and Your glory alone! Amen.

Thursday, 14 February 2019

Anyone who has rejected Moses’ law dies without mercy on the testimony of two or three witnesses. Hebrews 10:28

Here, the author cites a combination of Deuteronomy 13 and Deuteronomy 17 –

“…you shall not consent to him or listen to him, nor shall your eye pity him, nor shall you spare him or conceal him. Deuteronomy 13:8

&

“Whoever is deserving of death shall be put to death on the testimony of two or three witnesses; he shall not be put to death on the testimony of one witness.” Deuteronomy 17:6

In rejecting the law, there was to be no mercy; but for capital punishment, there were to be two or three witnesses. In this, the author is citing the law itself for one who rejects that law. As the Law of Moses actually anticipated the coming of Christ (Deuteronomy 18:15), and as recognized prophets under the law prophesied of a New Covenant (Jeremiah 31:31), then for the person who is determined to reject the New Covenant and the Prophet who was prophesied by Moses to come, how much more serious is the matter concerning him! If such a person wants to remain under the Old, he has actually rejected Moses’ law and the punishment for such an act is already written within that law.

But, the punishment under the law is a temporal punishment. The punishment for rejecting the New Covenant then must be more severe than even that. The author will continue to explain this in the verses ahead.

Life application: As the Law of Moses could not bring about salvation, and as the Law of Moses – and prophets under that law – prophesied of a coming New Covenant, if man is to be saved, it has to come through this New Covenant. To reject what Christ has done, and to go back under the Law of Moses, is a self-condemning act. Be sure to pursue Christ and only Christ. Come to the cross, be reconciled to God, and enter into the surety of the salvation of your soul.

Lord, we are without excuse as to what choice we make in regards to the message of peace and reconciliation which is found in Christ Jesus. Likewise, those who haven’t heard of it stand condemned already and will face an unpleasant eternity. Therefore, turn our hearts to the need and priority of spreading Your glorious gospel. In Jesus’ name we pray, Amen.

Wednesday, 13 February 2019

…but a certain fearful expectation of judgment, and fiery indignation which will devour the adversaries. Hebrews 10:27

As noted in the previous verse, the thought being presented speaks of a willful rejection of Jesus Christ by those who are then not saved by Christ, not a willful sin after being saved by Christ. For those of Israel who hear the word, fail to accept it, and draw back to temple worship instead of going forward to Christ, there is only “a certain fearful expectation of judgment.”

The word, “fearful,” is used for the first of three times here. All will be in Hebrews. It is the Greek word phoberos, and it signifies “fearful” or “terrifying,” thus prompting someone to withdraw. One can see the root of the word “phobia” there. Instead of coming near to God through Christ (Hebrews 7:19), there will be a recoiling away from Him as judgment looms.

The word translated as “judgment” is ekdokhé. It signifies a sentence coming out from a judge which is then passed on to the one who is judged; thus, getting what one deserves. This is exactly what can be expected for the one who rejects Christ’s sacrifice. The point of Christ’s cross is that He has received the judgment of God for man’s sin in Himself. If that is accepted, then the expectation of judgment is behind. For those who expect atonement from an animal which only looked forward to Christ, their judgment remains.

In such judgment then there can only be expected “fiery indignation which will devour the adversaries.” The mental picture takes the reader back as far as Numbers where the people failed to trust in the Lord. In Numbers 11, at a place called Taberah (which means Burning), the fire of the Lord came out and burned some in the camp. Again, at the time of Korah’s rebellion, fire came out from the Lord and consumed two hundred and fifty offenders who failed to believe the word of the Lord concerning the leadership of Moses and Aaron.

Such incidents were given to Israel to show them the consequences of unbelief. The fire is a demonstration of the Lord’s punishment, and that is to be the expectation of anyone who rejects the Lord’s offer of mercy and forgiveness which the Old Testament continuously pointed to.

Life application: To apply this verse to believers would be wholly inappropriate. It is being addressed 1) in judgment; 2) in expectation of the Lake of Fire (of which the Old Testament types foreshadowed); and 3) to the enemies of God. But the Bible says those who believe in Christ are safe from these things through the blood of Christ. Christian judgment is not for destruction, but for the granting or loss of rewards. Remember to always think through the purpose and intent of passages – what is being addressed and under what circumstances.

Thank You Lord that through the cross of Jesus we can be reconciled to You, and in that reconciliation, You are not counting men’s sins against them. Instead of the fearful expectation of judgment and of raging fire, we look forward to a judgment based on our lives as Christians. May we be found worthy of reward and not loss on that day! Amen.

Tuesday, 12 February 2019

For if we sin willfully after we have received the knowledge of the truth, there no longer remains a sacrifice for sins, Hebrews 10:26

Paul now begins this verse with “For.” He is making a continued addition to what he has already presented. Throughout the chapter, he has been speaking about the sacrifice of Christ. He began with the thought that the temple sacrifices were only a shadow of what is coming in Christ (verse 1). He then said that because of this they could never take away sin (verse 4). He when on to explain that the same writings which mandated those sacrifices also stated that One would come to replace them, and that in His coming, the second (covenant) would replace the first (verses 5-9).

In verse 10, he then said that “we have been sanctified through the offering of the body of Jesus Christ once for all.” After this, he again noted that the sacrifices of the Old Covenant could “never take away sins” (verse 11). In verse 18, explaining the scope of Christ’s sacrifice, he then said, “Now where there is remission of these, there is no longer an offering for sin.” After stating these truths, he then entered into exhortations for a proper walk with Christ, and to do so “much the more as you see the Day approaching” (verse 25).

It is this context which “For” is now introduced. From it, he makes an obvious statement by saying, “if we sin willfully.” The word is a new one in the Bible, and it is found only here and in 1 Peter 5:2. It signifies “voluntarily.” It is an act of free will. He then next says, “after we have received the knowledge of the truth.” It is a word used frequently by Paul and which indicates “knowledge of a particular point.”

It is speaking about the knowledge of Christ’s fulfillment of the pictures, types, and shadows of the Old; that He alone can take away sin. And what is the result of a rejection of such knowledge? The author says, “there no longer remains a sacrifice for sins.” Well, of course not! And, what is the willful sin? It is to reject Jesus.

The author is speaking to the Hebrew people about what Christ has done. If they reject Him, there is nothing that can atone for their sin. The temple was still standing at the time of the letter. Another temple is prophesied to be coming someday as well. The sacrifices which are conducted there cannot take away sin. To go back to them then is to reject Christ Jesus’ offering and it is willful sin. As He replaced those sacrifices, there is no longer a sacrifice which can be found suitable.

This verse is not speaking of individual sin after being saved. It is speaking of those of Israel who determine to return to the temple, to its sacrifices, and to works which could never save in the first place. The author has already said (as noted above) that “where there is remission of these, there is no longer an offering for sin.”

Paul had said in 2 Corinthians 5:19 that for those in Christ, “that God was in Christ reconciling the world to Himself, not imputing their trespasses to them, and has committed to us the word of reconciliation.”

Similarly, John says in 1 John 2:12 –

“I write to you, little children,
Because your sins are forgiven you for His name’s sake.”

On an individual level, accepting Christ’s workplaces all of a person’s sins – past, present, and future – in the past tense. Paul says that “Christ is the end of the law for righteousness to everyone who believes” (Romans 10:4). He also says that “sin is not imputed when there is no law” (Romans 5:13). That is the truth of individual salvation after coming to Christ, and it is not what the author of Hebrews is speaking of in this verse.

The coming verses will continue to substantiate this. Israel has only one avenue to forgiveness. They have been given this knowledge, and they have rejected it for the most part. Some have been saved, but for any who sin by willingly rejecting Christ Jesus, then they have no other sacrifice for forgiveness. The true Day of Atonement has come in Christ. Their annual offering is without merit and it is pointless. This verse is speaking of a willful rejection of Jesus Christ by those who have not been saved by Christ, not a willful sin after being saved by Christ. Because one who is in Christ is not imputed sin.

Life application: Context clears up confusion. Understand the context; don’t be confused!

Lord God, the salvation of man is found in the Person and work of Jesus Christ. The temple sacrifices, which are prophesied to be coming again to Israel, are a rejection of the only offering for sin that You accept. We pray that they will see this and turn from those earthly rituals to the Heavenly Man who has fulfilled them all already. Amen.

Monday, 11 February 2019

…not forsaking the assembling of ourselves together, as is the manner of some, but exhorting one another, and so much the more as you see the Day approaching. Hebrews 10:25

The author continues his exhortations to his audience. Before looking at his words, remember that the specific audience consists of Hebrews. However, the truths found in the epistle often include truths which pass over to all believers at any given time. The work of Christ is one – for Jew and for Gentile. The church is one, whether made up of Jew or Gentile or both. Understanding this, he builds on what was just said with the words, “let us consider one another in order to stir up love and good works.”

How will this come about unless believers are around one another? With this thought in mind, he continues with, “not forsaking the assembling of ourselves together.” The word translated as “assembling” is not the usual word for a called out assembly (ecclesia), but is rather one used only one other time, by Paul, in 2 Thessalonians 2:1 – episunagógé. It signifies “a specific (act) ‘grouping together’ that fulfills (builds on) the specific purpose of the gathering together” (HELPS Word Studies). In it can be seen the basis of the word “synagogue.”

Scholars are divided on the exact intent of the word; but rather than meaning “assembly,” as in the church body itself, it more probably means the “assembling,” signifying the gathering together of the people for the set purposes of worshiping God, and exhorting one another (as was stated explicitly in the previous verse). The reason for the specific wording, then, is to make a distinction between a synagogue where attendance was mandatory, regardless of what occurred while there, and simply gathering together for a set purpose, regardless as to the location. One could, in modern times, think of a person attending online as being a part of an assembly, even if not in the specific place. They are online in order to worship God, and they can – through the chat rooms – exhort one another at the same time.

The author then says, “as is the manner of some.” It is evident that some thought they could “go it alone,” and that being an island in their faith was acceptable. He reveals to them that this is not so. Whatever their reason for failing to gather, the author implies that their reasoning does not bear up under scrutiny. But rather, it is an excuse without any true basis when compared to the call to assemble.

He then gives a contrast. Instead of forsaking the assembly, they were directed to gather together for the purpose of “exhorting one another.” The words “one another” are inserted, but they are implied in the intent. The exhortation (or better, encouragement) is a two-way street. Some need to be built up at one time, others require it at other times. Those who forsake the assembly probably need it more than those who do not.

Finally, the author encourages this gathering together “so much the more as you see the Day approaching.” For the first-century Jews, there was great persecution lying ahead. This was spoken to them plainly by Jesus, and it was understood that the temple would be destroyed and the people would be scattered (along with all the other horrors spoken of by the Lord).

But this also applies to those Jews who will come to realize that Christ is the Messiah after the rapture of the church. As noted in previous commentaries, Hebrews is logically placed after Paul’s Gentile-led church age epistles as an indication that the words are actually more relevant to the Jews of the end times than at any other time. They will need to assemble and continue exhorting one another as the Day of Christ’s second coming draws near.

Life application: This is the most specific verse in the Bible telling believers (the truths here apply to all in intent) to not fail to assemble with other believers. All other verses merely imply attendance in some way or another. In other words, Jesus speaks of taking matters “to the church” in Matthew 18:17. Paul mentions the duties of elders and deacons in his epistles. To the Colossians, he says, “Now when this epistle is read among you, see that it is read also in the church of the Laodiceans, and that you likewise read the epistle from Laodicea” (Colossians 4:16). This implies people are assembling, and that their gathering is regularly set. Jesus tells John, “What you see, write in a book and send it to the seven churches which are in Asia: to Ephesus, to Smyrna, to Pergamos, to Thyatira, to Sardis, to Philadelphia, and to Laodicea” (Revelation 1:11). Again, this implies that these churches would receive and hear the words of the letter while meeting. The implied evidences are many and there’s no excuse for failing to meet. The age-old excuse that “The church is filled with hypocrites” is:

– True.
– A feeble excuse.
– Implies that the person stating this lives hypocrite-free the rest of his life, but such is not the case; everyone is guilty of hypocrisy.

People who find an excuse to not assemble with others don’t have problems with the church, but problems with themselves. Be sure to not forsake the gathering together with other believers for the worship of God, for gaining knowledge of the word, for personal edification, for encouragement of self and others, and for prayers which are lifted up to God.

Lord God, You’ve ordained that believers in Christ Jesus meet together as a congregation. You wouldn’t have done so unless it was honoring to You and beneficial to us. Therefore, give us the wisdom, the desire, and the ability to regularly meet and raise holy hands to Your honor and glory! Amen.