Maranatha Baptist Theological Journal. Maranatha Baptist Bible College Maranatha Baptist Seminary

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3 Maranatha Baptist Theological Journal Maranatha Baptist Bible College Maranatha Baptist Seminary Volume 1, Number 2 FALL 2011

4 Maranatha Baptist Theological Journal ISSN Published semi-annually by Maranatha Baptist Bible College and Seminary 745 W. Main Street Watertown, Wisconsin Marty Marriott, President Editor: Larry R. Oats

5 Communications and books for review should be addressed to the editor. The Maranatha Baptist Theological Journal is published two times a year (spring and fall). The Maranatha Baptist Theological Journal is a ministry of Maranatha Baptist Bible College and Seminary. Copyright by Maranatha Baptist Bible College and Seminary. All rights reserved. Materials in this publication may not be reproduced without the permission of the Editor, except for reproduction for classroom use by students or professors.

6 Maranatha Baptist Theological Journal Volume One, Number Two INTRODUCTION 141 A WARNING FOR TRUE BELIEVERS WHO LACK FAITH 143 FILLED WITH OR FULL OF THE SPIRIT: ACTS AND EPHESIANS 197 TRACING THE THREAD OF TRINITARIAN THOUGHT FROM IGNATIUS TO ORIGEN 223 ADONIRAM JUDSON: FATHER OF AMERICAN MISSIONS 253 BOOK REVIEWS 287

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9 Introduction The purpose of the Maranatha Baptist Theological Journal is to provide for our constituency, and for others who may be interested, articles from a Baptist, dispensational, and conservative theological position. Articles will be academic and practical, biblical and theological, focused on the needs of the pastor and church leader, and, above all, faithful to God s Word. The education of a person in ministry, whether he or she is serving in vocational ministry or as a volunteer, is a continuing process. For that reason, Maranatha publishes the Theological Journal to assist individuals in their ongoing education. Through the Journal, our monthly webinars, Sunesis, and other venues, Maranatha Baptist Seminary and Maranatha Baptist Bible College seek to assist God s servants in whatever ways we are able. Our faculty are available to speak in churches and conferences on the topics on which they write, as well as in other areas of their expertise. We trust that you will be blessed and challenged as you read this issue of the Maranatha Baptist Theological Journal. Marty Marriott President Maranatha Baptist Bible College and Seminary Larry R. Oats Editor

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11 MBTJ 1: A Warning for True Believers who Lack Faith Hebrews 6:4 8 Andrew Hudson 1 Hebrews 6:4 8 is one of the most difficult New Testament passages to interpret. Almost every article written on this passage begins with a statement of its difficulty. 2 At the same time, the interpretation of this passage is crucial to the interpretation of the other warning passages in Hebrews and to the development of one s theological position on several soteriological issues. There are three key issues in Hebrews 6:4 8 that must be interpreted in order to arrive at an acceptable interpretation of the entire paragraph. The first issue is whether or not those who were once enlightened are actually saved. 3 The second issue is the nature of the falling 1 Dr. Hudson is Professor of New Testament at Maranatha Baptist Seminary. 2 For example, Wayne Grudem says, For centuries Christians have been puzzled by Hebrews 6:4 6. Perseverance of the Saints: A Case Study from Hebrews 6:4 6 and Other Warning Passages in Hebrews, in The Grace of God, The Bondage of the Will, eds. Thomas Schreiner and Bruce A. Ware (Grand Rapids: Baker, 1995), 133. Scot McKnight says, Few are the number of Christians who have not been at least troubled by the warning passages of Hebrews, troubled perhaps to the point of despair or even terror. The Warning Passages of Hebrews: A Formal Analysis and Theological Conclusions, Trinity Journal 13 (1992): David desilva argues that asking whether the people described in Hebrews 6 are saved distorts the author s meaning. He suggests instead that the people should merely be presented as recipients of the gifts of God in a patron-client social

12 144 Maranatha Baptist Theological Journal away in verse six. Is it a rejection of Christ s offer of salvation, or is it a rejection of some aspect within Christianity? The third issue is the nature of the judgment for falling away in verses four and eight. Is the judgment eternal damnation of an unbeliever, or is it the severe chastisement of an erring believer? The proper interpretation of Hebrews 6:4 8 must provide solutions for each of these issues. The purpose of this article is to suggest a solution for each of these issues. First, those who were once enlightened are true believers. They have been regenerated and are part of the body of Christ. Second, falling away is a conscious rejection of Christ s high priestly ministry for the believer. 4 It is not a rejection of Christ s offer of salvation. It is a reference to faulty devotion and worship, not a faulty salvation experience. Third, the judgment for rejecting Christ s high priestly ministry for the believer is severe chastisement (up to and including physical death and/or loss of eternal reward). It is not a reference to the eternal damnation of the unbeliever. This article begins with a brief review of the major interpretations proposed for Hebrews 6:4 8. This review intertexture. Hebrews 6:4 8: A Socio-Rhetorical Investigation (Part 1), Tyndale Bulletin 50 (1999): This view suffers from an either-or fallacy. Either the author of Hebrews is speaking of salvation, or he is speaking of the patron-client relationship. It is entirely possible to see the gifts that came to the clients as the gifts associated with salvation. The author may be speaking of both salvation and the patron-client relationship. desilva himself identifies the individuals in Hebrews 6:1 2 as converted. Hebrews 6:4 8: A Socio-Rhetorical Investigation (Part 2), Tyndale Bulletin 50 (1999): Christ s high priestly ministry for the NT saint provides access to the grace and mercy that helps the saint in time of need and provides access to the throne of God to request that help (Heb 4:14 16). It is the blood of Christ which makes this fellowship and provision possible for the believer.

13 A Warning for True Believers 145 sets the context for the current discussion of this paragraph of Scripture. Next, the article places Hebrews 6:4 8 in its biblical context. Last, the article provides a detailed study of Hebrew 6:4 8 in order to argue for the solutions to the three issues mentioned above. It is not the intention of this article to deal with all of the warning passages in the book of Hebrews. Other warning passages are mentioned only as they relate to Hebrews 6:4 8. Neither is it the intention of this article to argue for the eternal security of the believer from this passage. 5 While this passage may support the perseverance of the saints, this article suggests that Hebrews 6:4 8 is not even talking about soteriological issues. Instead, it is discussing the spiritual health of a true believer s lifestyle. Proposed Solutions for Hebrews 6:4 8 There are several ways to categorize the various views of Hebrews 6:4 8. Each of the three issues discussed above generates a variety of opinions. Perhaps the best way to organize this data is to divide the various views by means of the first issue discussed above. Are those who were once enlightened saved or not? Professing Believers Truly Unsaved Some suggest that the descriptive phrases in Hebrews 6:4 5 describe an individual who has adequate knowledge of the truth of salvation, and yet, consciously rejects Christ s offer of salvation. 6 Compton argues that the 5 Some have used this passage to argue for the doctrine of the eternal security of the believer. See R. Bruce Compton, Persevering and Falling Away: A Reexamination of Hebrews 6:4 6, Detroit Baptist Seminary Journal 1 (Spring 1996): and Wayne Grudem, Perseverance of the Saints. 6 Roger Nicole, Some Comments on Hebrews 6:4 6, in Current Issues in Biblical and Patristic Interpretation, ed. G.

14 146 Maranatha Baptist Theological Journal passage refers to those who have heard the gospel, have made a profession of faith, yet are not saved. 7 Those who hold this view readily admit that the description of the person in Hebrews 6:4 5 appears to suggest a genuine Christian. 8 However, they assert that the description itself is inconclusive, so the context must be the determining factor. 9 Those who hold this view identify the falling away as apostasy. Compton says, its use in the LXX, the parallel expressions in the other warning passages, and the descriptive phrases accompanying it here and elsewhere in Hebrews lead inevitably to the conclusion that the sin of apostasy is meant. 10 Apostasy is the conscious rejection of the gospel of Christ after receiving a thorough and Hawthorne (Grand Rapids: Eerdmans, 1975) ; Stewart Custer, The Awfulness of Apostasy, Biblical Viewpoint 24 (April 1990): 45 50; Wayne Grudem, Perseverance of the Saints, ; Compton, Persevering and Falling Away, ; L. S. Chafer, Systematic Theology (Dallas: Dallas Seminary Press, 1947), 3: ; Robert A. Peterson, Apostasy, Presbyterion 19 (1993): 17 31; Yoon Duk Kim, The Peril of Apostasy in Hebrews 6:4 6 (Th.M Thesis, Talbot School of Theology-Biola University, 1989); Andrew Fredrick Foth, The Awful Possibility: A Study of Hebrews 6:4 8 (Th.M. Thesis, Central Baptist Theological Seminary, 1981); John E. Ward, The Perplexing Problem of Hebrews Six (Th.M. Thesis, Grace Theological Seminary, 1982); George H. Guthrie, The NIV Application Commentary: Hebrews Grand Rapids: Zondervan, 1998) ; Robert A. Peterson, Apostasy in the Hebrews Warning Passages, Presbyterion 34 (Spring 2008): 27 44; Dave Mathewson, Reading Heb 6:4 6 in Light of the Old Testament, Westminster Theological Journal 61 (1999): Compton, Compton, ; Grudem, 137. Grudem says, If we confine our attention to verses 4 6, a good case can be made for viewing these people as those who were once truly saved. 9 Compton, 146; Grudem, , Compton, 156.

15 A Warning for True Believers 147 understandable explanation of it. In fact, those described in Hebrews had even assented to the truth of the gospel for a time; however, their profession was not real. According to this view, the judgment faced by those who reject the gospel of Christ is eternal damnation. Compton says, Under the pressure of persecution, these abandon the faith and are faced with eternal condemnation and judgment. 11 Grudem calls the judgment the final judgment of God and the apostate s final state one of cursing and fiery judgment. 12 In summary, this view proposes that Hebrews 6:4 8 describes individuals who heard the gospel of Christ and made a profession of faith. 13 They lived as Christians for a while within the fellowship of the church. When persecution came, however, they rejected the gospel and publicly ridiculed Christ. As a result of their rejection they are beyond repentance (i.e., permanently hardened) and can only look forward to God s fiery judgment on the unsaved. Genuine Believers Truly Saved There are several views that present those described in Hebrews 6:4 8 as genuinely saved individuals. These views accept the natural reading of the descriptions in verses 4 5 as those who have been regenerated and are truly saved. Even though these views agree that Hebrews 6:4 8 is describing saved individuals, there is no consensus regarding the nature of falling away or the nature of judgment. There are at least four variations within this general category. 11 Ibid., Grudem, Peterson suggests that only a small number were actually in a professing-only state. He says, The writer issues a real warning to a minority of his readers whom he fears may not know Christ and may show it by committing apostasy (Peterson, 43).

16 148 Maranatha Baptist Theological Journal Hypothetical rejection. Those who hold the hypothetical rejection view suggest that the author of Hebrews desires to shake true believers loose from their moral lethargy by mentioning what would happen if they fell away. 14 These believers would lose their salvation and face eternal condemnation. According to this view fall away means to reject the gospel of Christ, and the judgment that follows is the eternal condemnation of the unsaved. 15 However, proponents of this view are quick to point out that this falling away is impossible for true believers. The author of Hebrews is merely using a hypothetical impossibility to warn true believers about continuing in their spiritual immaturity. Hewitt states, The writer by the use of the phrase if they shall fall away does not say that the readers or anyone else had fallen away. He is putting forward a hypothetical case as the RSV translation, if they then commit apostasy, suggests. 16 This view has at least two problems. First, it would make no sense to warn believers about something that would be impossible for them. If it were impossible for them to fall away, then why would they need a warning against falling away? 17 Second, if it is impossible to fall away, then 14 Thomas Hewitt, The Epistle to the Hebrews, Tyndale New Testament Commentary (Grand Rapids: Eerdmans, 1960), ; Homer Kent, The Epistle to the Hebrews (Grand Rapids: Baker, 1972) Kent, Kent explains fall away as a complete and final repudiation of Christ. 16 Hewitt, 108. Kent follows Hewitt saying, All things considered, the last view [hypothetical rejection] commends itself to the present writer as dealing most adequately with the text (Epistle to the Hebrews, ). 17 Grudem, 152. Kent responds to this claim of irrelevancy by citing three New Testament verses where a hypothetical or even impossible case is given (Gal 3:12; Jas 2:10; John 9:39). However, none of these cases are in the context of a warning, and thus, do not support Kent s claim (Epistle to the Hebrews, 114).

17 A Warning for True Believers 149 there should be no one who has fallen away. Hebrews 10:25, which is part of a passage that parallels 6:4 8, mentions some who have fallen away. Therefore, the text of Hebrews itself argues against this view. 18 Community rejection. 19 Verlyn Verbrugge has suggested that Hebrews 6:4 8 is not even talking about individual salvation, rejection, and judgment. Instead, the concept of community is intended. 20 Therefore, it is the believing community that is rejected, not each individual member. Verbrugge summarizes his view, When we examine the Old Testament passage referred to here [Vineyard Song Isa. 5:1 7], we will note that the primary concept in the author s mind is that of a covenant community and not the individual child of God. Thus when we read of the falling away and of God s subsequent rejection, it is rejection of a community that is in focus. Such a rejection does not necessarily include every individual member of the community; in both Old Testament and New Testament parallel passages, this same theme can be found. In other words, God s rejection of his covenant community does not jeopardize the doctrine of election and the 18 Compton, Verlyn Verbrugge, Towards a New Interpretation of Hebrews 6:4 6, Calvin Theological Journal 15 (April 1980): 61 73; Noel Weeks, Admonition and Error in Hebrews, Westminster Theological Journal 39 (Fall 1976): 72 80; Brent Nongbri, A Touch of Condemnation in a Word of Exhortation: Apocalyptic Language and Graeco-Roman Rhetoric in Hebrews 6:4 12, Novum Testamentum XLV (2003): ; Peter S. Perry, Making Fear Personal: Hebrews and the Argument from Shame, Journal for the Study of the New Testament 32 (2009): Verbrugge,

18 150 Maranatha Baptist Theological Journal preservation or perseverance of the saints as it applies to the individual believer. 21 Nongbri says, The author of Hebrews has thus appropriated the language of apocalyptic and snapped it into a rhetorically proper format to further his goal of exhorting his addressees to persevere in their marginalized community. 22 This view is not convincing. The warnings and the exhortations to persevere given in the book of Hebrews are given to individual Christians. 23 The concept of God only rejecting part of a community is inconsistent with the Old Testament teaching concerning blessings and cursing. The entire nation of Israel was either blessed or cursed, not just parts of it (see Deut 28 30). Hebrews 6:7 8 also states that the entire land was either blessed or cursed. True (phenomenological) rejection. Some propose that true believers can change their mind about their faith in Christ. These believers, after being saved and experiencing the Christian life, reject the message of the gospel. These former believers then lose their salvation and, most likely, any future hope of being resaved. 24 The falling away is a 21 Verbrugge, Nongbri, See McKnight, The Warning Passages of Hebrews, R. C. H. Lenski, The Interpretation of the Epistle to the Hebrews and the Epistle of James (Minneapolis: Augsburg, 1966), ; William L. Lane, Hebrews 1 8, Word Biblical Commentary (Dallas: Word, 1991), , ; Paul Ellingworth, The Epistle to the Hebrews, New International Greek Testament Commentary (Grand Rapids: Eerdmans, 1993), ; Herbert H. Hohenstein, A Study of Hebrews 6:4 8, Concordia Theological Monthly 27 (June 1956): , ; McKnight, 21 59; Wayne R. Kempson, Hebrews 6:1 8, Review and Expositor 91 (1994): ; Martin Emmrich, Hebrews 6:4 6 Again! (A Pneumatological Inquiry), Westminster Theological Journal 65 (2003):

19 A Warning for True Believers 151 conscious choice to reject the gospel of Christ. Hohenstein says, [T]he writer [of Hebrews] makes it unmistakably clear that if men who have been enlivened choose to return to the death of unbelief, there is no hope that the quick and powerful Word... will resurrect them from their gloomy grave of spiritual darkness. 25 The judgment for returning to a condition of unbelief is eternal damnation ( death of unbelief ). These former believers are treated in the judgment as if they had never been saved. McKnight emphasizes the progressive nature of salvation. He identifies two categories of salvation: inaugurated salvation and final salvation. 26 In the inaugurated stage of salvation, he includes conversion (past) and perseverance (present). Final salvation is future complete salvation. He asserts that someone can have a conversion experience and begin to persevere. However, if they fail to persevere and instead apostatize, they will not attain final salvation. McKnight concludes, In light of the futurity of salvation in Hebrews it is reasonable to contend that one cannot in fact lose one s salvation, since one has not yet acquired it. One cannot lose what one does not in fact have. But perhaps we are playing semantics here. Perhaps we should say that we can lose the present dimensions of salvation that have already been inaugurated and experienced (6:4 5; 10:14; 12:22 24). But, we certainly need to be careful of what we are saying if we say that the author of Hebrews states that we can lose salvation because, for him, salvation is largely a future state of affairs. In light of his hesitancy to apply the term to the present time, it is perhaps wisest for us to avoid its use in this sense. Rather, I think it is 25 Hohenstein, McKnight, 57.

20 152 Maranatha Baptist Theological Journal wisest to say that those who are phenomenologically believers can lose their faith and the enjoyment of God s salvation that persevering faith would have made possible for them. 27 McKnight s change in terminology from lose salvation to lose faith does not free him from a theological tension. If final salvation is dependent upon human perseverance, then final salvation is based on human works. This is contrary to the teaching in Scripture that salvation is a free gift of God (Eph 2:8 9). Kempson likens salvation to a journey toward future salvation that can only be reached through continued faith. 28 He says, Those who quit the journey have no other options, for there is no other pathway that leads to life other than the path of faith in Christ. 29 McKnight, Kempson, and others who think that salvation or faith can be lost also have to assert that there is no security for the believer. 30 Fellowship/Dependence rejection. Those who hold this view are confident that those described in Hebrews 6:4 5 are true believers. 31 However, they define the falling 27 McKnight, Kempson, Kempson, 571. He also says, Ultimately, salvation is measured only at the end of life. 30 McKnight tries to soften this fact by stating, [T]he only sin that can separate the believer from final salvation is the sin of apostasy (McKnight, 58). It is beyond the scope of this paper to argue for the eternal security of the believer. 31 J. B. Rowell, Exposition of Hebrews Six: An Age-Long Battleground, Bibliotheca Sacra 94 (July-September 1937): ; Thomas Kent Oberholtzer, The Thorn-Infested Ground of Hebrews 6:4 12, Bibliotheca Sacra 145 (July-September 1988): ; Randall C. Gleason, The Old Testament Background of

21 A Warning for True Believers 153 away and judgment differently than any of the previous views. Falling away is not a conscious rejection of salvation or loss of faith, but rather, it is a conscious rejection of Christ s high priestly ministry in their Christian life. Oberholtzer says, the falling away relates to the withdrawal from their Christian confidence and worshipping function in God s house. 32 Gleason compares the Hebrew Christian s plight to that of the nation of Israel saying, Understanding παραπίπηω as expressing a decisive refusal to trust God which results in a general state of spiritual retrogression parallels the experience of the Israelites at Kadesh barnea. 33 The judgment suggested by those who hold this view varies some. Oberholtzer says, Theologically it is clear that present unfaithfulness will result in loss of reward at the judgment seat of Christ. The result for the believer is not loss of eternal salvation but a forfeiting of inheritance rest, reward, and position in the coming millennial kingdom. 34 In other words, present unfaithfulness will result in future punishment at the judgment seat of Christ when the unfaithful saint suffers the loss of eternal reward. Gleason, on the other hand, suggests that present unfaithfulness results in loss of present blessing and the present chastisement of the believer (even to the point of death). He says, In light of the Old Testament blessing curse motif, the judgment in view in Hebrews 6:7 8 is best the Warning in Hebrews 6:4-8, Bibliotheca Sacra 155 (January- March 1998): 62 91; Rodney J. Decker, The Warning of Hebrews 6, Journal of Ministry and Theology 5 (Fall 2001): Oberholtzer, Gleason, 82. Gleason identifies this refusal to trust God in Hebrews as the Jewish believer s desire to return to Judaism, which resulted in a persistent state of spiritual retrogression (91). Note that the author of Hebrews is comparing the experience of the individual NT saint to the experience of the nation of Israel in the OT. He is not comparing OT individuals to NT individuals. 34 Oberholtzer, 326. See also Rowell, 337.

22 154 Maranatha Baptist Theological Journal understood as the forfeiture of blessing and the experience of temporal discipline rather than eternal destruction. 35 This does not mean that there is not a future loss of reward at the judgment seat of Christ. The author is simply emphasizing the present results of unfaithfulness in order to encourage believers on to maturity. Summary of Proposed Views There are at least five different views regarding the interpretation of Hebrews 6:4 8. Those views differ in three areas: genuineness of salvation, nature of falling away, and nature of the judgment. The views discussed in this paper are summarized in the following chart. Spiritual State Fall Away Judgment Informed rejection Professing believers Reject the gospel Eternal damnation Hypothetical rejection Genuine believers Reject the gospel, though not really possible Eternal damnation, though not really possible Community rejection Genuine believers Community fails to fulfill covenant obligations Community is rejected by God True rejection Genuine believers Reject the gospel Eternal damnation (lose salvation) Fellowship rejection Genuine believers Refuse to trust Christ for daily living Divine discipline 35 Gleason,

23 A Warning for True Believers 155 The Context of Hebrews 6:4 8 The proper interpretation of Hebrew 6:4 8 must be consistent with its context. Therefore, three aspects of its context are discussed. First, the context of the entire book of Hebrews is summarized. Second, the immediate context of the paragraph (6:4 8) is examined. Third, several Old Testament themes that form the background to the paragraph in Hebrews 6:4 8 are discussed. General Context of Hebrews 6:4 8 The book of Hebrews was most likely written to a group of Jewish believers who were part of the same house church. 36 The location of this house church has been the subject of great debate. 37 Fortunately, it is not necessary to specify the exact location of the church in order to interpret Hebrews 6:4 8. It is necessary, however, to clarify three introductory issues. First, what is the purpose and theme of the book of Hebrews? Second, what is the author s method for accomplishing that purpose? Third, what content does the author of Hebrews use to fulfill his purpose? Purpose and Theme of Hebrews. There is great difference of opinion as to the purpose and theme of the book of Hebrews. 38 Hebrews 13:22 summarizes the book as 36 For a good discussion see Lane, Hebrews 1 8, Word Biblical Commentary, xlvii clvii. See also Donald Guthrie, New Testament Introduction (Grand Rapids: Eerdmans, 1983), Several locations have been suggested including Jerusalem, Palestine outside of Jerusalem, Rome, and others. This article works from the assumption that the church was in Rome. However, this does not greatly affect the interpretation of Hebrews Guthrie discusses four possible purposes: to warn Jewish Christians against apostasy to Judaism, to challenge restricted Jewish Christians to embrace the world mission, to announce

24 156 Maranatha Baptist Theological Journal a word of exhortation. This same phrase is used in Acts 13:15 in reference to an encouraging sermon. According to Lane, Word of exhortation appears to be an idiomatic, fixed expression for a sermon in the Jewish-Hellenistic and early Christian circles. 39 The book of Hebrews appears to be a written sermon intended to encourage its Jewish Christian readers. What is the author of this sermon encouraging these Jewish believers to do? The author of Hebrews is writing to encourage those associating with a particular New Testament house church to continue to remain faithful to Christ. In other words, do not fall away from true faith. This sentiment is stated in Hebrews 10:35 39, Cast not away therefore your confidence, which hath great recompense of reward. For ye have need of patience, that, after ye have done the will of God, ye might receive the promise. For yet a little while, and he that shall come will come, and will not tarry. Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul. Members of this church had faced severe persecution in the past and were about to face it again (Heb. 10:32ff). At the same time, they had failed to mature in their Christian life (5:11 14). They appear to have begun to doubt the efficacy of Christ s sacrifice for their daily living (10:35). The author of Hebrews was afraid that these believers would the absolute character of Christianity to mainly Gentile Christians, and to counteract an early type of heresy (New Testament Introduction, ). 39 Lane, Hebrews 1 8, lxx. See also Leon Morris, Hebrews, The Expositor s Bible Commentary (Grand Rapids: Zondervan, 1981), 156.

25 A Warning for True Believers 157 make a conscious choice to live in their own strength and will and not by faith in Christ s provision and Lordship when renewed persecution came. Therefore, he exhorted them to strive to mature in their Christian lives by living a life that was committed to Christ. Lane summarizes the purpose of the book of Hebrews: The purpose of Hebrews is to strengthen, encourage, and exhort the tired and weary members of a house church to respond with courage and vitality to the prospect of renewed suffering in view of the gifts and resources God has lavished upon them. The writer s intention is to address the sagging faith of men and women within the group and to remind them of their responsibility to live actively in response to God s absolute claim upon their lives through the gospel. 40 Several points merit mention in summary. First, Hebrews was written to encourage Christians. It was not written to warn unbelievers. Second, the general appeal of the book is to remain faithful to Christ and not fall away (i.e., live by faith). The appeal is not to make sure you are saved (i.e., hold on to saving faith). Third, the believers lack of maturity caused the author of Hebrews to be concerned about their susceptibility to falling away. It was not their lack of saving faith (or regeneration) that concerned the author of Hebrews. Method of Hebrews. It appears that the author of Hebrews used a form of written sermon to encourage believers to live by faith. How did the author of Hebrews organize his sermon to accomplish this end? The author of Hebrews encourages church attendees to remain faithful to Christ by means of providing a brief study in Christology. There are five main sections in the book which detail 40 Lane, Hebrews 1 8, c.

26 158 Maranatha Baptist Theological Journal theological information about Christ. After each of these Christological sections, there is an explanation as to how the Christology should affect the way that a true believer should live. Therefore, the book of Hebrews shifts back and forth between Christology and Christian life. All of this doctrine and application is given in order to exhort genuine church saints to endure the severe trials and persecution they were about to face so that they would not suffer judgment for abandoning their trust and reliance upon the high priestly ministry of Christ. The doctrinal sections appear to form the basis for the practical applications (warning passages/parenesis). 41 The author s primary purpose is not to teach the doctrine of Christology. It is to encourage his readers to live by faith. At the same time, some teaching of Christology was necessary to provide the basis of his practical applications. Buist Fanning says, The writer s compelling view of Christ is that of God s Son and High Priest exalted now to the position of greatest honor in God s presence. This picture of Christ gives the right perspective for seeing who He is and all that He fulfilled in God s eternal purpose by following the path of obedience set out for Him. It also gives a clear view of what He meant for the readers in their situation. With this view of the exalted Son, they could look in a fresh way at their own difficult circumstances and move forward with renewed hope along the trail He blazed for them. 42 In summary, the author of Hebrews interweaves theology and practical application throughout his book in 41 See Lane, Hebrews 1 8, c. 42 Buist Fanning, A Theology of Hebrews, in A Biblical Theology of the New Testament, ed. Roy B. Zuck (Chicago: Moody, 1994), 369.

27 A Warning for True Believers 159 order to encourage believers to live by faith in the face of impending persecution. Content of Hebrews. Current scholarship offers no agreement on how to divide the book of Hebrews. 43 The purpose of this section is to suggest a working outline that adequately describes the interweaving of doctrinal and warning sections. This outline is made with the following presuppositions. First, the warning passages in Hebrews are based on the doctrinal teaching about Christ. Second, the purpose of the book of Hebrews is to encourage believers to live by faith. The following outline is suggested: Introduction 1:1 3 Doctrine 1 1:4 14 Doctrine 2 2:5 18 Doctrine 3 5:1 10 Doctrine 4 7:1 10:18 Doctrine 5 11:1 40 Warning 1 2:1 4 Warning 2 3:1 4:16 Warning 3 5:11 6:20 Warning 4 10:19 39 Warning 5 12:1 29 Final Appeal 13:1 17 Conclusion 13: Lane says, There is at the present time no consensus regarding the literary structure of Hebrews (Hebrews 1 8, lxxxviii).

28 160 Maranatha Baptist Theological Journal This chart merely shows the flow of thought in the book of Hebrews. In order to understand the content of the book, it is necessary to further define each of the divisions in the chart. Introduction God used to speak via prophets in a number of different ways, but now he speaks to believers through Christ, his Son. Doctrine 1 Christ has been exalted to the eternal throne, a position that is superior to the angels. Warning 1 Since Christ has been exalted to the throne of the eternal kingdom, Christians must not drift away from his message. Doctrine 2 Even though God put everything under the control of Christ, Christ is not ruling on earth at the present time; He humbly gave up control so that He could taste death in order to defeat Satan and provide atonement for sin, and, as a result God crowned Him with glory and honor. Warning 2 Since Christ humbly submitted to death to atone for sins, Christians must not let their persecution cause them to become hardened by sin and turn away from the benefits of true salvation; instead, they are to remain faithful, and thus, enter into the promised rest of salvation. Doctrine 3 After Christ learned obedience through suffering on the cross that qualified Him to be a high priest, God appointed Him to be the high priest in the heavenly tabernacle. Warning 3 Just as Christ learned obedience through suffering before He became high priest, Christians also need to learn obedience through their own suffering; it is not enough to simply avoid falling away, they must also learn and grow in their obedience. Doctrine 4 Christ s high priestly sacrifice on the cross was effective in atoning for sins in a way similar to Old Testament sacrifices; however, Christ s sacrifice was superior to Old Testament sacrifices because Christ as eternal high priest only had to sacrifice once for all to gain permanent access to the heavenly holy of holies. 44 Warning 44 Access to the heavenly holy of holies refers to the believer s ability to boldly approach God in fellowship. This access is made possible by the high priestly ministry of Christ. Christ s sacrifice

29 A Warning for True Believers Since the blood of Christ s high priestly sacrifice has made us holy, Christians should not despise His blood and face certain judgment; instead they must do all they can to serve God (and help others serve God) while they await the promise to come. Doctrine 5 There are many Old Testament examples of believing men and women who served God by faith while waiting for what was promised; they did not fall away even though they did not see the promise fulfilled; New Testament believers have been given something much greater in Christ, so there is even less reason for them to fall away. Warning 5 In light of these Old Testament examples of believers living by faith, and since Christians have been granted access to the very God of heaven through Christ s high priestly ministry, they need to persevere in their service to God; they must not neglect or refuse this access (fellowship) to God by rejecting Christ s high priestly sacrifice or they will face certain judgment. Final appeal Since believers are receiving an unshakable kingdom, they must continue to serve God with a proper reverence and awe for his person and his judgment, and with a genuine thankfulness for Christ s high priestly ministry. Conclusion the author of Hebrews makes some concluding remarks regarding prayer, his readers reception of his exhortation, and his plans to visit his readers. Specific Context of Hebrews 6:4 8 Now that the general context has been established, it is helpful to discuss the specific context of Hebrews 6:4 8. In order to define the specific context of this paragraph, it is necessary to discuss the section in which it is located (5:1 6:20). The following outline is suggested: on the cross makes continual fellowship with God possible. See Hebrews 4:14 16; 10:19 22.

30 162 Maranatha Baptist Theological Journal I. Christ was Appointed by God as High Priest in the Heavenly Temple (5:1 10) A. Every high priest is chosen from among the people to represent the people before God (5:1 3) B. Jesus did not appoint Himself high priest, but God gave Him this position after Jesus experienced human suffering that qualified Him for the position) (5:4 10) II. How Should I Live Then? Just as Christ learned obedience through suffering before becoming high priest you also need to learn obedience from your persecution; it is not enough to simply avoid falling away, you must also learn and grow in your obedience (5:11 6:20) A. There is much more to learn by Christ s high priesthood, but your lack of maturity has made it difficult for you to understand (5:11 14) B. Abandon your spiritual laziness so that we can leave the elementary teachings and go on to teach you (Lord willing) a mature presentation of Jesus priesthood (6:1 20) 1. Be diligent in your spiritual life so that we do not have to teach you the elementary foundation of your faith again (6:1 3) 2. The reason you need to be diligent in these elementary things is because there is no other adequate foundation on which to grow, and failure to do so will result in certain judgment (6:4 8) a) Christians who fall away (return to a sacrificial system) cannot move on to spiritual maturity because they are denying the efficacy of Christ s sacrifice, and they lay a false foundation (6:4 5) b) Christians who fall away do not produce the fruit of the Spirit and are in grave danger of judgment that is similar to the curses of the Mosaic covenant (6:7 8)

31 A Warning for True Believers We are confident of better things for you than judgment; we trust that you will diligently mature until the end, and then receive the inheritance promised to you (6:9 20) In summary, Hebrews 6:4 8 provides some motivation for the believer to press on to maturity. Hebrews 5:11 14 describes the spiritual laziness that the believers were demonstrating. In 6:1 3, the author of Hebrews appeals for these apathetic Christians to press on to spiritual maturity. Verse 4 begins with the word for (γa,ρ), indicating that what follows is a reason why the believer should press on to spiritual maturity. Donald Hagner says, The manner in which this section is connected with the preceding material, with the logical connective for (untranslated in the NIV), suggest that if the readers do not go on into fullness of Christian doctrine, they will be in grave danger of falling away altogether, back into Judaism, thereby committing apostasy. In their present state, indeed, even their grasp of the elementary truths of God s words (5:12) is questionable. Thus, as further motivation for the readers to press on to a mature understanding of their Christian faith, the author points out the seriousness of apostasy. 45 Hebrews 6:4 8, then, appears to be motivation for a believer to abandon spiritual laziness and press on to spiritual maturity. 45 Donald A. Hagner, Hebrews, New International Biblical Commentary (Peabody, MA: Hendrickson, 1990), 90, 91. Hagner identifies apostasy as the unforgivable sin of Mark 3:29 and 1 John 5:16. Even if falling away is defined as something other than apostasy, Hagner s point is still valid. The content of verses 4 8 provide a motivation for the believer to press on to spiritual maturity.

32 164 Maranatha Baptist Theological Journal The Old Testament Background of Hebrews 6:4 8 The book of Hebrews makes frequent comparisons between the Old Testament Mosaic system and the New Testament believer. A proper understanding of the Mosaic system is a prerequisite for a proper interpretation of the book of Hebrews. Several aspects of this system are relevant to the interpretation of Hebrews 6:4 8. These aspects are: the high priesthood, the purpose of the tabernacle, the purpose of animal sacrifices, and the concept of blessing and cursing. OT high priesthood. The high priest in the Mosaic system was the mediator between God and his people. He was responsible for all of the sacrificial responsibilities of the tabernacle (and later the temple). McCready summarizes the high priest s duties: The primary function of the high priest was to administer and direct the sacrificial system. He alone was allowed to go behind the veil of the holy of holies on the Day of Atonement (Lev. 16:2). He dealt with the sin offerings whose blood was brought into the sanctuary of the temple (Lev. 4:3 21). The high priest s responsibilities included all the sacrificial activities that took place inside the temple, either with his direct involvement or under his supervision. 46 The author of Hebrews calls Christ a high priest throughout the book. 47 Christ functions as the high priest 46 W.O. McCready, s.v. Priest, High, International Standard Bible Encyclopedia, Revised Edition (Grand Rapids: Eerdmans, 1986) 3: For example, 2:17; 3:1; 4:14 15; 5:1, 10; 6:20; 7:17, 21; 8:1 2; 9:11; 10:21; 12:24; 13: Fanning says, The picture of Jesus Christ as High Priest is the most distinctive theme of

33 A Warning for True Believers 165 for the New Testament believer. Christ has entered the heavenly holy of holies on the believer s behalf to provide continual, permanent access to God (Heb 6:14 16; 10:19 21). Christ the high priest is also presented in Hebrews as Christ the sacrifice (Heb 10:10 12). Mosaic priests offered animals. Christ offered Himself. Purpose of the tabernacle. After Israel s exodus from Egypt and their accepting of the Mosaic covenant, God commanded his people to build a tabernacle. The purpose of the tabernacle was to provide a dwelling place for God (Exod 25:8). This dwelling place would be the place where God s people would come to worship and fellowship with Him. The tabernacle was God s means for restoring a fellowship similar to the kind man had with God in the Garden of Eden. Several parallels have been suggested between the creation accounts and the construction of the tabernacle. 48 Sailhamer concludes, By depicting the Garden of Eden in conjunction with the tabernacle, the writer [of the Pentateuch] apparently wants to show the purpose of the tabernacle as a return to the Garden of Eden. 49 Man had perfect fellowship with God in the Garden. While the tabernacle was designed to provide a place for Edenic-type worship, it only had limited success. God took up residence in the holy of holies; only the high priest could Hebrews, and it is central to the theology of the book. As already stated, its doctrine of sonship is foundational to its teaching about Christ s priesthood. Likewise, its view of salvation, of the Christian life, and of salvation-history are all vitally connected to the theme of His high priesthood ( A Theology of Hebrews, 388). 48 See Victor Hamilton, Handbook on the Pentateuch (Grand Rapids: Baker, 1982), ; and John Sailhamer, The Pentateuch as Narrative (Grand Rapids: Zondervan, 1992), Sailhamer, The Pentateuch as Narrative, 300.

34 166 Maranatha Baptist Theological Journal enter his presence and that only once each year. This ministry of the high priest is referred to in Hebrews 6: Christ s high priestly sacrifice provided a means for the New Testament believer to have continual access to the heavenly holy of holies (and thus, the ability to enter God s presence to worship). The ordinary Old Testament believer could only worship God through the ministry of the priesthood and could never have direct access to God s presence. The Old Testament believer went to the tabernacle to worship God. He did not go to maintain his salvation. The tabernacle was a place of fellowship and worship, not a place to procure salvation. Purpose of animal sacrifices. Levitical sacrifices were never intended to atone for sin resulting in a person s salvation. They were only designed to restore fellowship between God and the Old Testament believer when inadvertent or unintentional sins had interrupted that fellowship. Neither were animal sacrifices ever capable of atoning for sins resulting in salvation (Heb 10:4, 11). They were only able to atone for sins resulting in restored fellowship between a believer and God. Carpenter says, Both Abba and Saydon pointed out the shortcomings of the OT sacrificial system. It was not meant to be final; it had a limited range of effectiveness, operating only within the covenant. Only sins of ignorance or of human frailty were forgiven within this cultic system. No sacrifice could atone for deliberate, rebellious acts against God that were adamantly continued Carpenter, s.v. Sacrifices and Offerings in the Old Testament, International Standard Bible Encyclopedia, Revised edition (Grand Rapids: Eerdmans, 1986), 4: 272.

35 A Warning for True Believers 167 There appears to have been no sacrifice that could atone (restore fellowship) for an intentional sin. 51 However, this may not necessarily be the case. The sins listed in Leviticus 6 are surely intentional. They include sins such as keeping something that someone loans you and then lying about it, stealing from someone, and finding something and lying to the person who lost it. These sins are atoned for by a trespass offering. This offering is only given after restitution to the other person is made. It appears that an intentional sin can be moved into the category of unintentional by means of confession and restitution. 52 A sacrifice then can be made to restore fellowship with God. Therefore, the only time a sin cannot be sacrificed for in the Mosaic system is when the one who committed the sin is unrepentant. It is not the person who intentionally sins who is barred from fellowship in the Old Testament, but the person who is not repentant of their sin. Hamilton says that this is exactly what is referred to in the book of Hebrews. To say this is to echo exactly what is said by Hebrews. Compare the language of Hebrews 6:4, 6, For it is impossible to restore again to repentance... if they then commit apostasy, since they crucify the Son of God.... Or this, if we sin deliberately after receiving the knowledge of the truth, there no longer remains a sacrifice for sins (Heb. 10:26). It 51 It is sometimes argued that this is what makes Christ s sacrifice better. His sacrifice atoned for intentional and unintentional sins. 52 Hamilton says To solve the dilemma how can deliberate sins be forgiven? we may turn to a variant of Leviticus 5:14 6:7, the passage in Numbers is that confession is essential in the case of a deliberate sin. It must succeed conviction and precede restitution (Num. 5:7). Thus the sin moves into the category of inadvertent sins and may be expiated (Handbook on the Pentateuch, 261).

36 168 Maranatha Baptist Theological Journal is the absence of confession and contrition that bars the way of the backslider into restored, redemptive fellowship with Christ. 53 Blessings and Curses. The concept of blessing and cursing is a common theme throughout the Old Testament. Both blessings and curses are recorded in Deuteronomy as part of the Mosaic covenant. Blessings and curses were a normal part of the covenant relationship during this time period. Walton and Matthews conclude, Curses and blessings are standard elements of the ancient treaties of the third, second and first millennia B.C., though they vary in specificity and proportion from one period to another. Since the treaty documents were confirmed by an oath in the names of deities, the curses and blessings were usually those that were to be brought by the deities rather than the parties to the treaty. Here that is of little difference because God is a party to the covenant rather than simply the enforcer of it. Many of the curses found here are found in similar wording in the Assyrian treaties of the seventh century B.C. Similarities can also be seen in the Atrahisis Epic, where, prior to sending the flood, the gods send various plagues on the land. These include the categories of disease, drought and 53 Hamilton, Handbook on the Pentateuch, 262. Hamilton s point is valid in Hebrews 10 when there is no mention of repentance. But it is off the mark slightly with regard to Hebrews 6:4 8. In Hebrews 6, even repentance cannot prevent the infliction of judgment (see interpretation later in this paper).

37 A Warning for True Believers 169 famine, sale of family members into slavery, and cannibalism. 54 Blessings were given when a covenant people fulfilled the stipulations of the covenant. Curses were sent when the covenant people disobeyed the stipulations of the covenant. This is also true for the Mosaic covenant (Deut 28:1ff). In the Mosaic system, cursing could be reversed if there was genuine repentance (Deut 30), though the consequences of sin were not always removed. God chose to incorporate blessings and curses into the Mosaic system to give visible expression to his response to the choices of man. Hamilton says, Toward the law no believer can be neutral. Either he will choose to live by it or he will choose to ignore it. What Moses is interested in establishing here is the fact of consequences, or retribution, a divine response that is commensurate with the choices made by the individual. 55 God used the curses of the Mosaic system to draw Israel back to a place of obedience. Throughout the history of the nation of Israel, there is a cycle of obedience (blessing), disobedience (curses), and repentance (retracted curse/restored blessing). This cycle indicates that Israel never lost her position as God s covenant people when she rebelled. She only experienced the curses of the covenant. The blessings included wealth, abundant crops, land, and proliferation of family. Curses included poverty, drought, captivity, and infertility. Sailhamer likens the blessings to the experience in the Garden of Eden and the 54 John Walton and Victor Matthews, The Bible Background Commentary: Genesis Deuteronomy (Downers Grove: InterVarsity, 1997), Hamilton, Handbook on the Pentateuch, 455.