THE FAILURE TO HEED HIS SPEAKING [HEBREWS 12: 25-29.]
By THOMAS KEM OBERHOLTZER
The
fifth and final warning passage in Hebrews is 12:
25-29. This exhortation is set against the backdrop of the
superiority of the New Covenant in Christ over the Mosaic Covenant. The emphasis on
this passage is on living in obedience to God's word so as not to
lose eschatological reward.* The
readers will have a part in the coming kingdom , but only those actions
accomplished in obedience to the Son will be rewarded.
[*See footnotes]
THE RELATIONSHIP OF HEBREWS
12: 1-24 TO 12: 25-29
Hebrews 12: 1-3 begins by encouraging readers to learn from the example of Old
Testament witnesses spoken of in 11: 1-40.
In Hebrews 11 the readers were exhorted with
a variety of Old Testament examples to live by faith. Jesus was set forth
as the supreme Example, being the ("author"
or "pioneer," 12:
2; cf. 2: 10) of the reader's faith.
In
12: 4-11 the readers were reminded that they
had not suffered to the extent Christ suffered. They had forgotten the
Old Testament admonition from Proverbs 3: 11-12,
which teaches that the discipline of the Lord is an expression of a loving
Father for His erring children. For the readers to mature in
Christlikeness, they must endure sufferings (cf. Heb.
2: 10). Discipline is designed by God to produce the fruit of
holiness and righteousness in His children (12:
10-11).
The
discipline of the readers appears as a divine corrective for their dullness of
hearing and spiritual immaturity (5: 11- 6: 20).
This educational process moves from lesser to greater intensity, as seen in the
terms ("to reprove"), ("to discipline"), and ("to scourge"). God imposes discipline on His children to
produce His desired effect. A final form
of discipline for a continually disobedient child of God may be the loss of
physical life (1 Cor. 11:
27-30; 1 John 5: 16-17). Continual
sin and rejection of the Lord's discipline may lead to physical death.
Among the readers of Hebrews there seem to have been varying degrees of
discipline in process. The final goal of discipline is restoration
as desired in Hebrews 12: 12-13.
The
exhortation leading to the warning begins in 12:
12-13 with ("therefore").
The readers were called to exercise mutual care, concern, and encouragement for
one another in view of the discipline all believers experience. The theme
of care and encouragement is interwoven in previous warnings (3: 13; 6: 9-12; 10: 19-25).
The
Jewish believers were commanded in 12: 14-17
to pursue peace and sanctification. They were exhorted not to ("come short") of God's grace. Contextually
the "coming short" would be a failure
to watch over one another (vv. 12-15).
Dunham writes concerning coming
short of God's grace:-
"The writer has just referred to the need for helping those
who are weak and failing in their faith. It would be logical that this
still is in reference to them, providing a more specific instance in which some
are failing with reference to the grace of God, especially as it relates to
seeking forgiveness for failure. It is uncalled for to take this
reference and make it a general designation of the plan of salvation."
(lbid.,
p. 229.)
The
coming short of God's grace may result in a "root
of bitterness" springing up. The phrase "root of bitterness" is found in Deuteronomy 29: 18, which refers to some
Israelites who had become involved in idolatry. The "root of bitterness" parallels the developing of a
hardened, unbelieving heart in Hebrews 3: 12
and includes leading others to withdraw from the community into
apostasy.
Esau
had thrown away his inheritance to fulfil his immediate fleshly desires (12: 16). This is an important warning to the readers not to forfeit their future
inheritance for their present security. Thompson summarises the significance of Esau's example:-
"The periscope 12: 18-29
is closely connected to the exhortation in 12: 12-17, as the gar
in 12: 18 indicates.
The community has been encouraged to make its paths straight (12: 12) and not to repeat
the apostasy of Esau (12: 15-17). The church, which is on its way to heavenly katapausis (3: 7-
4: 13) or polis (13: 14), has become
weary in its pilgrimage. The exhortation, in 12: 12-17 which comes as
encouragement and as a threat, conforms to the author's usual manner of
exhortation. Christian existence is pilgrimage to the heavenly klronomia (9: 15;
11: 8; cf. 6: 17; 11: 7; 1: 14; 6: 12). Esau, who threw away his klronomia for
the sake of broma is
the prototype of all who throw away the heavenly reality for the sake of an
earthly one." (James W. Thompson, "'That Which
Cannot Be Shaken': Some Metaphysical Assumptions in Heb. 12: 27, Journal of Biblical Literature 94 (Dec. 1975):
580-81.)
The
warning is lucid - after Esau forfeited his inheritance privileges, it was
impossible for him to regain them. Esau's inheritance, by virtue of his
firstborn status, was lost because of his lack of future perspective and
because of his present physical distress. The issue under discussion is
Esau's inheritance, not eternal salvation.
The
consequences of Esau's trading his inheritance for a bowl of stew were
irreversible. Even in Esau's approach and pleadings with Isaac,
repentance (i.e., return of the birthright) was impossible. Similarly for readers who drift into
apostasy the consequences of their actions are irreversible. They
will experience a permanent loss of future inheritance (i.e., rewards; cf. Col. 3: 23-25)*
which could be theirs in the coming age. Loss of reward is to be
understood in the sense of any future gains, not a loss of [eternal] salvation,
which one has already obtained.
In
the New Testament there seem to be two kinds of inheritance for
believers. The first inheritance is eternal life (Titus 3: 7).** All
believers receive inheritance in this sense. A second kind of inheritance
for believers is conditioned on merit or works (Col.
3: 23-25). This inheritance
(i.e., rewards) may be gained by obedience to the will of God revealed in the
Scriptures or may be forfeited by failing
to obey. In Hebrews future eschatological inheritance is
clearly conditioned on works or perseverance. Again the issue in view is rewards,* not salvation.
Hebrews 12: 18-29 gives reasons why the readers should avoid being like
Esau. The section opens with the explanatory ("for"). The connection of the paragraphs recalls
the teaching that higher privilege demands higher responsibility. In this
passage the writer was attempting to discourage his readers from apostasy by
reminding them of the differences between the Old and New Covenants. He
demonstrated that the New Testament is superior to the Old.
Mount
Sinai and
"The rugged heights of Sinai rocked with thunder and crackled
with lightening which set the mount aflame. God's presence descended upon
the mountain in fire and smoke accompanied by an earthquake. The smoke doubtless produced darkness (Ex. 20: 21) and gloom,
and the mighty flames would cause strong air currents that would produce a most
frightening storm.
The sound of a trumpet, possibly blown by an angel, grew louder and
louder (Ex.
19: 19);
and when Moses spoke, God answered him with a sound of words (Deut. 4: 12). These words
were so terrifying that the Israelites begged Moses henceforth to act as God's
spokesman rather than have God address them directly (Ex. 20: 19)." (Momer A. Kent, The Epistle to the Hebrews, p. 269.)
This
portrait of fear and trembling was symbolic of the Mosaic Covenant and Yahweh's
dealings with
The
city of the living God, the heavenly
The
"church of the firstborn" is a
reference to living New Testament saints. **** Though these saints are still on
earth, they are awaiting the eschatological "city
to come" (13: 14).
The
phrase, "God the Judge of all,"
brings to a focal point the perspective of the Lord's judgements. The
warning is implicit in the terminology. To
abandon the New Covenant relationship will result in having to face the living
God as Judge (cf. 10: 31-39).
The
"spirits of righteous men made perfect"
are Old Testament saints (12: 23).**** They are referred to as spirits because
they have not yet been united with their bodies in resurrection. *****
The
final inhabitant of the New Jerusalem will be Jesus, the Mediator of the New
Covenant. Why should any of the readers desire to return to Sinai?
To return to Sinai would be to imitate Esau, to forfeit their inheritance, and
to go back to the Old Covenant.
THE WARNING IN HEBREWS 12:
25-29: THE FAILURE TO HEED THE SPEAKING
Hebrews 12: 25.
The
warning opens with a sharp command ("see to it"),
by which the author sought to catch his readers' attention. The present
tense of the verb suggests a call to continual diligence.
The
warning is ("do not refuse") him who
is speaking. The same word is used in 12: 19
of the Israelites who "begged" that
God not speak any other words to them. "The
Hebrew Christians he is addressing were in danger, like their forebearers under Moses, of stopping their ears to the
voice of God Himself," (P.
E. Huges.).
At
Sinai the people "begged" not to hear
the voice of Yahweh (12: 19), and in the eschaton the voice of Yahweh will shake heaven and earth (12: 26).
Those
under the Old Covenant did not escape various temporal judgements for refusal
to heed the Law. This being the case, how could one turn away from the
New Covenant and expect to escape judgement? For those who neglect, fail
to hold fast, fall away, forsake the assembly, or refuse Him who was speaking
there remains "no escape" from God,
who is like a consuming fire (12: 29)
HEBREWS 12: 26-27
Whereas
God's "voice" at
In
12: 27 the writer gave a further explanation
of the citation from Haggai. The shaking of the earth and the heavens
will result in their ("removal"),
which is best understood as complete removal and destruction and not a simple
transformation (cf. 2 Pet. 3: 10-12).
The
phrase ("created things") is in
opposition to the ("things which can be shaken").
The purpose of the shaking and removal of creation is "that those things which cannot be shaken may remain."
Only those things which are unshakeable, those things of eternal value, will
remain after this eschatological event of "shaking."
HEBREWS 12: 28-29
The
writer introduced the application of the entire warning with ("therefore"). That which cannot be shaken is
the kingdom which those of the New Covenant order are receiving. The
readers were identified as believers because they were those who receive the
unshakeable kingdom. The use of the present tense ("receiving") is understood in a futuristic or
prophetic sense. This is similar to the reception of rest in 4: 3.
"The present tense of "receiving" suggests that the readers ore in process of
receiving, not that they have already received the kingdom. If the
kingdom had actually been received, there would have been no need of this final
exhortation. For the kingdom is the
The
Kingdom the believers will receive is the millennial kingdom in which
they will reign and rule as ("companions")
with the Messiah-King (Rev. 20: 1-6). The
theme of receiving the kingdom has permeated the entire epistle (Heb. 1: 9, 13-14; 4: 1-11; 6: 9; 10: 25, 37-38; 12: 28).
The exhortations of the book revolve
around the reader's perseverance so that they will not lose their
inheritance-rest (i.e., rewards *) in
this coming kingdom.
Faithful
perseverance on the part of the readers will be the basis on which they will be
elevated to determine if they will receive rewards in the kingdom*. There is a present sense of receiving the
kingdom, in that endurance or perseverance insures the laying up of treasure in
heaven (Matt. 6: 19-21). Reward or
loss of reward in the eschaton is determined by
present faithfulness.
The
quotation from Haggai 2: 6 refers to the
eternal aspect of the kingdom after the destruction of the old order of the
cosmos and the creation of new heavens and the new earth mentioned in Revelation 21: 1. As Hodges has written, "The reference to
Haggai was
understood by the author as speaking of the
ultimate remaking of the heavens and earth which will follow the millennial
kingdom (cf. Heb. 1: 10-12). What remains after this cataclysmic event will be
eternal." The language of 12:
27-28 seems to indicate that when the shaking takes place the result
will be an eternal kingdom (i.e., what cannot be shaken). The millennial
kingdom will usher in the eternal kingdom.
In
light of receiving an unshakeable kingdom the writer wrote in 12: 28b, ("let us
have (i.e., obtain) grace."
The exhortation to obtain grace recalls that grace is available only from the
Great High Priest as mentioned in 4: 14-16. The translation "obtain
grace" is confirmed by the phrase, "by which we may offer God
acceptable service with reverence and awe." The writer was
reminding his readers of the need to appropriate God's grace. This
appropriation is the only proper way to approach the Lord in order to serve
Him. Approaching God with reverence and awe, the readers must never
forget whom they are privileged to serve in this New Covenant
relationship.
The
writer closed this warning passage with the reminder that those who chose to
depart from these New Covenant privileges will receive God's discipline.
The emphasis of 12: 29 is on the fact that
God is a "consuming fire" (cf. 6: 7-8; 10: 27). This is a quotation from Deuteronomy 4: 24 in which
CONCLUSION
This
fifth and final warning in the Book of Hebrews is stern in its tone. Hebrews 12 opens with the exhortation to faith and
diligence, a call to perseverance based on Old Testament witnesses (11: 1-40) and Jesus' example (12: 2-3).
God's
temporal discipline of believers (12: 4-11)
is for the purpose of encouraging them toward maturity, holiness, and
righteousness. In light of God's
discipline the readers are to encourage and care for each other. Failure to
do this would be tantamount to their "coming short
of the grace of God."
Esau
is the prime example of one who irreversibly forfeited his future
inheritance for temporal satisfaction. For the readers of
Hebrews, the warning is lucid: failure to endure will
result in loss of future inheritance (i.e., rewards* )
Hebrews 12: 18-24 contrasts the Old Covenant, Mount Sinai, with the New
Covenant,
The
warning proper is found in 12: 25-29.
The readers are called to heed Yahweh, for an eschatological shaking is coming
in which the earthly material order will pass away, leaving only an eternal
kingdom. The faithful readers who endure will have part in the
eschatological kingdom - the millennium and the New Jerusalem as "companions" of Jesus, the Messianic-King (1: 9; 13: 14). This kingdom will become an eternal kingdom (12: 27-28).
In
light of their part in the eschatological kingdom, the readers are to "have grace," which is available from their High
Priest (4: 14-16) as the basis for a proper
approach to and fear of God. Only service accomplished by the grace of
God will last for eternity.
The
warning closes with an ominous reminder that those who apostatise will receive
temporal discipline from the Lord (12: 28).
Those disobedient to God's speaking were equated with the idolaters of
All
five warnings in the epistle have a positive thrust and a negative
impetus. For the believer who obeys the Word of God, present
sustaining grace and eschatological inheritance-rewards* are promised. Present obedience in
difficult situations will result in believers becoming ("companions") with Jesus in His millennial rule.
Failure to obey the Word of God may result in present temporal discipline similar
to what
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FOOTNOTES
[* Oberholtzer teaches that all believers
will be in the coming millennial kingdom, and only the loss of reward
in the kingdom will be incurred by the disobedient. His interpretation is therefore contrary to the teaching
of Christ and His apostles. They teach, "the
[** Titus 3: 7 "We might become heirs having the hope of eternal
life," refers to 'age-lasting life'.
We do not hope for what we presently have - (i.e., eternal
life) - by justification through faith in Christ. We hope for
what we presently do not have - to be "accounted
worthy" of life in "the Age to come",
(Luke 20: 35; Eph. 1: 18; Col. 1: 27).
The Greek adjective ("aionios") is
translated "eternal" in Titus 3: 7, but should be understood and
translated in a number of places as "age-lasting."
Titus 3: 7, is a case in point. See also, Heb. 5: 9. The context must determine
whether the word "aionios" should be
translated as "eternal" as in (John 3: 15, 16, 36) or "age-lasting," as in (Gal.
6: 8; 1 Tim. 6: 12).]
[*** Col. 3: 24 shows us that it is "an inheritance" which is the "reward" for the believer's "work". Therefore, the danger which faces every Christian, is the loss of the millennial
kingdom; not loss of reward in that kingdom. Oberholtzer's exposition has weakened the force of the
apostle's warning. "I warn you as I did
before," says Paul to the 'Churches in
Galatia', "that those who live like this will
not inherit THE KINGDON . . ."- that is, the millennial
kingdom, (Gal. 5: 21): "Eternal life" that is an inheritance in the everlasting
kingdom of God, is not a "reward" but
a "gift" of free "grace" (Rom. 5: 23; cf. Col. 3: 24. ),
given and entered into, by ALL God's elect. Note and examine the context from Heb.5: 13. This warning here is not directed
toward professors or nominal Christians, but toward regenerate believers
who need to be watchful (Gal.6: 1). It would be futile, for the apostle to be warning the
unregenerate! (1Cor. 5; 11-13). - Ed.
[**** Does the word "Church,"
include only the New Testaments saints? I do not believe so: "This is he [Moses] that was in the church in the wilderness with the angel which spoke to him in the mount
Sinai, and with our fathers: who received living oracles to give unto us"
(Acts 7: 38, R.V.)].
[***** When God recalls the spirit of
man, physical death immediately occurs. (Job. 34:
14; Eccl. 12: 7; Luke 23: 46; James 2: 26) When
the spirit returns to the body it imparts life, (Luke
8: 55). But what about the soul?
Where does the soul go at the time of death? To Hades, (according to the
word of God) and it must wait there until the time of resurrection, (Luke 16: 23, 30; John 14: 3; 20: 17; Acts 2: 34; Rev. 6:
9-11). To imply, (as Oberholtzer does at
this particular place in his exposition), that New Testament saints are presently
in heaven (that is, disembodied souls are already released from Hades,
and reunited to immortal bodies), while, at the same time, all the Old
Testament saints are still awaiting their resurrection, is outrageous. It
is contrary to the teaching of Scripture: Oberholtzer's
teaching negatives the necessity of resurrection, and (in the case of
Christians) it implies that resurrection has already taken place, (See, 2 Tim. 2: 18). It
would appear Pastor Oberholtzer does not believe the
doctrine of the
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