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"The Work of the Holy Spirit as Seen in John 3"

Introduction

The Apostle John, brother of James, wrote the Gospel of John sometime around 80 AD. The best internal evidence that points to John comes from the five points of deduction known as the “classic approach of Westcott,” which are the author of the fourth Gospel was (a) a Jew, (b) of Palestine, (c) an eye witness, (d) an apostle, i.e. one of the twelve, thus (e) the apostle John.[1]

John wrote the Gospel of John to diaspora Jews, Gentiles attracted to the Jewish faith, and to the church at large.[2] The Gospel of John only shares 8 percent of its content with the Synoptic Gospels (Matthew, Mark, and Luke), which means 92 percent of John’s Gospel is unique information only found within it.[3] Two major sections in the Gospel that teach unique information are: (a) The Born-Again Discourse with Nicodemus in John 3 and (b) The Upper Room Discourse in John 13-16.

It is from these two discourses, especially John 3, that the thesis of this paper is derived, which is, “The Role and Person of the Holy Spirit in the New Birth.” Therefore, it is my goal to teach from these unique and powerful passages the way in which the Holy Spirit is presented to accomplish the awesome work of spiritual renewal and regeneration.

First, the reason for choosing the work of the Holy Spirit in new birth was to show how God intends to save and bring new life to everyone who believes in Jesus. Second, to teach the person of the Holy Spirit as seen through regeneration. And lastly, how the role of Spirit works regeneration in the believer’s life.

Therefore, this paper will include the following points of discussion:

Main Points Discussed

1. The interpretation of the main passage used – John 3:1-8

2. The role of the Holy Spirit in the new birth as seen in John 3

3. The person of the Holy Spirit in the new birth as seen in John 3 & 14-16.

1. Interpretation of the Passage John 3:1-8

¹Now there was a man of the Pharisees named Nicodemus, a member of the Jewish ruling council. ²He came to Jesus at night and said, "Rabbi, we know you are a teacher who has come from God. For no one could perform the miraculous signs you are doing if God were not with him." ³In reply Jesus declared, "I tell you the truth, no one can see the kingdom of God unless he is born again."

⁴"How can a man be born when he is old?" Nicodemus asked. "Surely he cannot enter a second time into his mother's womb to be born!" ⁵Jesus answered, "I tell you the truth, no one can enter the kingdom of God unless he is born of water and the Spirit. ⁶Flesh gives birth to flesh, but the Spirit gives birth to spirit. ⁷You should not be surprised at my saying, 'You must be born again.' ⁸The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit."

(vv. 1-2) This great passage starts by introducing its main character aside from Jesus, the Jewish religious leader named Nicodemus. We are told that he is a (i) a Pharisees: a group of strict followers of Jewish law from around the time of the Maccabees (150 BC), and (ii) a member of the Jewish ruling council: this was the term given to those who had a ruling position in the nation of Israel at his time.[4]

Nicodemus is said to have come at night, which gives the impression he was deeply interested in Jesus, but not ready to be an open follower of His teachings. Thus, he wanted to come to Jesus privately and ask more questions to inform his decision of becoming a Christ-follower. His statement “no one could perform the miraculous signs you are doing if God were not with him,” was the highest form of compliment this Pharisee could give Jesus.

The following basic truths can be made from his statement: (i) like Moses had signs from God, so did Jesus have signs from God (Exodus 4), (ii) as Moses and the prophets brought messages with their signs, Jesus had a message from God as well, and lastly, (iii) The message of Jesus was not clearly understood, thus Nicodemus need to affirm Jesus’ role before asking Him about His teachings.

(v. 3) The reply of Jesus is one of great power and confidence because Jesus neither praises Nicodemus’ insight, nor waits to be asked a question by him, but rather Jesus goes directly to the heart of Nicodemus’ visit, “how can a person receive God’s kingdom?” Jesus knew that all Jews, especially the leaders, were all awaiting the “kingdom of God.” The “kingdom of God” in this passage means, “the coming of the Messiah and his ruling of the world through the nation of Israel.”[5]

Therefore, Jesus addressing the “kingdom of God” issue was His way of showing Nicodemus the following: (i) Jesus knew why Nicodemus was there, (ii) Jesus wanted to teach Nicodemus the first principle of entering the Kingdom of God, and (iii) the means by which a person can be born-again.

The term “born again” means, “to be given new life,” which in relation to the Kingdom of God was something Jesus was saying Nicodemus could receive in the present. Thus, the idea that Nicodemus had to wait until the end of the world to be resurrected to rule with the Messiah was incorrect. Jesus was teaching that being born again now was the only way someone could enter the Kingdom of God after the resurrection.

(v. 4) Nicodemus’ response shows how far the Jews were from understanding the Scriptures concerning the coming of the Messiah and the Kingdom of God. They seemed to have missed the simple meaning of important passages such as Ezekiel 11:19; 36:26 and there references to a “new heart” and “new spirit.” Therefore, he asks a question which was silly, but very revealing concerning his earthly perspective. Nicodemus could only see the physical things of God; such as the temple, rituals, and the visible signs and wonders. He had missed seeing the value of the inner working of the Holy Spirit. Thus, he takes Jesus’ statement about being born again and applies it to the physical world.

(v. 5) Jesus now begins to describe this process of being born again. He states that a person must be born of “water” and the “Spirit.” Over time there have been different meanings brought forth as to what the “water” refers to, such as: (i) being baptized (1 Peter 3:21), (ii) the Word of God (Ephesians 5:26 & James 1:18), (iii) the water breaking in a woman’s womb, thus teaching earthly birth than spiritual birth, and lastly, (iv) a reinforcement of the spiritual birth in symbolic terms (Titus 3:5).[6] I choose to believe that the latter, a reinforcement of spiritual rebirth with symbolism, is the best answer.

Therefore, the most important element in this verse is the Holy Spirit. The Greek word used for “spirit” is “pneuma,” which means, “wind, breath, or spirit.” The “spirit” being referenced by Jesus in this passage is clearly the same “Spirit of God” that had been referenced all throughout the Old Testament (Joel 2:28, Isaiah 32:15-20, & Ezekiel 36-37). As a result, Jesus is teaching Nicodemus that to enter into God’s Kingdom he must be given by the Holy Spirit “a inner renewal which cleanses from all idolatry and disobedience.”[7]

(vv. 6-8) Jesus continues to teach that as “flesh gives birth to flesh” so it is with the Spirit, that God’s Spirit gives birth to man’s new regenerated spirit. Jesus uses the wind to describe the mystery of the spiritual nature by saying a person can hear the wind, but not see where it is going or where it comes from. Therefore, Jesus is teaching that being born again by the Spirit is something that cannot be seen like a temple or a ritual, but in fact it is a real experience and must be received by Nicodemus if he wants to enter into God’s Kingdom.

Theological Applications Concerning the Above Passage and Interpretation

Here is a summary with applications to the verses in John 3:1-8: (i) Jewish people loved Jesus for His signs, but missed His message and true purpose (John 3:1-2), therefore, today people can love the idea of Jesus and His miracles, yet miss His message and be lost; (ii) Being born again is a must for everyone to enter into the Kingdom of God (John 3:3), therefore, it does not matter how religious someone is, they must have a spiritual renew and cleansing to be saved; (iii) Religious people are not necessarily closer to God than those who are not (John 3:4), therefore, it does not matter how much a person knows about God, they must know God personally enter His Kingdom; and lastly, (iv) The Spirit of God is a mystery, yet very real (John 3:5-8), therefore, in a day of skepticism the greatest evidence to an unseen God is His work within the believer’s life by His Spirit.

2. The role of the Holy Spirit in the new birth as seen in John 3

The role of Holy Spirit in the new birth as seen in John 3 can be detailed in the following points, (i) The Holy Spirit comes from God to cleanse and renew man’s inner being as prophesied in the Old Testament and (ii) The Holy Spirit rebirth is in the present and remains active throughout the life of the believer.

(i) The Holy Spirit comes from God to cleanse and renew man’s inner being as prophesied in the Old Testament

When Jesus began His discourse with Nicodemus this was not the first time the Holy Spirit had been mentioned in such a way, but rather it was the fulfillment of Old Testament prophesy. The main passage in which God showed His intentions to work renewal within the spirit of man by His Spirit was in Ezekiel 36:26-28,

²⁶ I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh. ²⁷ And I will put my Spirit in you and move you to follow my decrees and be careful to keep my laws. ²⁸ You will live in the land I gave your forefathers; you will be my people, and I will be your God.

Here in this passage in Ezekiel it is clear that God was intending at a certain time to make His Spirit available to everyone, not just the certain people at certain times. Prior to the time of Jesus the Spirit of God would simply come upon chosen people for special occasions and then lift when the need was done. Only a few unique men like Moses and David does the Spirit seem to “rest,” meaning it does not come and go (Numbers 11:17 & 1 Samuel 16:13). For examples of the Spirit coming upon people for a time look at the “seventy elders of Israel” in Numbers 11:25, Gideon in Judges 6:34, and Saul in 1 Samuel 10:6.

Therefore, when Jesus is telling Nicodemus the truth about being born again He is actually referring to this past prophecy and promising him that God will “cleanse him from all impurities” by the “washing of rebirth.”[8] This passage in Ezekiel also goes with the other passage of Ezekiel in chapter 37,

²⁶ I will make a covenant of peace with them; it will be an everlasting covenant. I will establish them and increase their numbers, and I will put my sanctuary among them forever. ²⁷ My dwelling place will be with them; I will be their God, and they will be my people.

Thus, it is by the Holy Spirit in the newly birthed spirit of man that God dwells. This comes only after the spirit of man is washed and cleansed because God is holy. As a result once a person is born again they not only have a inner relationship with God, they become the dwelling or temple of God Himself as seen restated in the New Testament (1 Corinthians 3:16).

(ii) The Holy Spirit rebirth is in the present and remains active throughout the life of the believer.

One of the main problems Nicodemus had with the concept of rebirth came from his “bad theology” of the end times. As a typical Jewish leader in his time he believed a much different line of events were to occur for God’s Kingdom to come. Here is a summery of what he most likely believed about the Kingdom of God: (a) The Messiah would come and conquer the world, (b) The Jewish nation would be the center of God’s kingdom, and (c) All true followers of God would be resurrected and reign with the Messiah upon the earth forever.[9]

Therefore, he had no concept of the following prophecies: (a) the Messiah would be a suffering servant (Isaiah 53), (b) the Messiah would bring all nations into His Kingdom (Zechariah 2:11), and (c) God desired through the mediation of His Messiah and the presence of His Spirit an inner-spiritual relationship with His people (Ezekiel 36:26-28).

As a result, when Nicodemus is presented with the truth of spiritual rebirth, all he can think about is a physical rebirth because all he understands about God’s Kingdom is a physical, earthly rulership. Thus, Jesus teaches him that the Holy Spirit, which is like the wind, will be the “ticket” into God’s Kingdom. The Spirit of God was not going to just come for a moment, but actually come and live in the believer’s life and be the force that gives them life, just how the flesh everyday gives life to the body (Galatians 5:24-25).

3. The person of the Holy Spirit in the new birth as seen in John 3 & 15-16.

It is very important not to just see the role of the Holy Spirit, but also to see the very person and nature of the Holy Spirit. From the passage in John 3 and the discourse of Jesus in John 13-16 the personhood of the Holy Spirit becomes very clear. Here is a list of the points concerning His nature: (i) The Holy Spirit is more than just a force; He is the third person of the Godhead, and (ii) The Holy Spirit brings the Father and Son to the believer’s spiritual man in sweet communion and fellowship.

(i) The Holy Spirit is more than just a force; He is the third person of the Godhead

Looking back at John 3 Nicodemus probably shared the view that most Jews had during his time and that was the Holy Spirit was only a “force” that came upon a “special few,” then left.[10] Therefore, Jesus was giving the Spirit a place in everyone’s life that seemed unfathomable to the religious mind of Nicodemus. First, he only understood the temple to be where God lived, not in everyone believer’s heart. And second, the Spirit was just a force, not the very personhood of God.

However, Jesus was teaching that in fact the dwelling place of God was going to be within man, thus fulfilling the prophecy of Ezekiel 37:27, “My dwelling place will be with them; I will be their God, and they will be my people.” So for God to be in man, it must come be by His Spirit, as a result God is the Spirit (2 Corinthians 3:17).

Looking back on the discourse with Nicodemus one cannot be too judgmental of his lack of understanding because it was this same idea of God being three in one, which also caused great confusion for the disciples in the discourse found in chapters 14-16. Therefore, for Nicodemus it was a new teaching, but for God’s purposes it was a fulfillment of prophecy and desire of God Himself.

(ii) The Holy Spirit brings the Father and Son to the believer’s spiritual man in sweet communion and fellowship

One cannot divorce the teachings of John 3 from the discourse found in 14-16, because in fact they are complementary of each other. Though John 14-16 does not mention again the term “born-again” or deal directly with the renewal of the Holy Spirit, it does however give great insight to the person of the Holy Spirit. Therefore, it is valuable to include the following points into this paper on the role and person of the Holy Spirit as seen in the new birth.

The main points that relate to the personhood of the Holy Spirit at work in the new birth found in John 14-16 are as follows:

(a) Those who obey Jesus will receive the Counselor (Greek, “prarakletos”) the Spirit of truth (John 14:15-17). The Counselor is given at the new birth as mentioned in John 3 and is called “another,” which in Greek means, “another of the same kind.” Therefore, this gives proof that both the Son and the Spirit are the same substance as God the Father.[11]

(b) The Holy Spirit will be sent by Jesus to teach believers all things (John 14:25 & 15:26-27), therefore this teaches that the Spirit is not just a force but a person because He is referred to with personal attributes, “he will teach,” “he will remind you,” and “he will testify.”

(c) The Holy Spirit will be the very person of God to draw people to salvation and give them their need to be born again by convicting them of sin, righteousness, and judgment. Therefore, no one can be born again unless the Holy Spirit brings His conviction (John 16:11).

(d) The Holy Spirit is equal to the Father and Son because He is able to guide the disciple into all truth; this takes possessing the divine attributes of being “all knowing” and “ever present.” Therefore, after the believer is born again their relationship with the Holy Spirit continues as He gives all that the Father has given Jesus to the disciples (John 16:12-15).

Conclusion

The Holy Spirit plays a very important role in the process of being born again. The following points can be made about this fact: (i) It is the Holy Spirit that convicts and draws people to salvation (John 16:7-11), (ii) The Holy Spirit is the person of God who rebirths the spirit of man (John 3:6), (iii) The Holy Spirit brings the actual presence and indwelling of God in man (John 14:15 & Ezekiel 36), and lastly (iv) It is the Holy Spirit that guides and leads the new born disciple in their walk with God (John 15:25).

Also, the personal nature of the Holy Spirit is very important in the role of being born again because of the reasons: (i) The Spirit is God (2 Corinthians 3:17), (ii) The Spirit is equal to the Father and Son (John 16:12-15), and lastly (iii) The Holy Spirit acts and operates as a person by teaching, reminding, and testifying (John 14:25 & 15:26-27).

In conclusion, the unique discourse found in John 3 with Nicodemus is very important to understanding the role and person of the Holy Spirit. This passage of Scripture teaches that everyone must be born again to enter the Kingdom of God, how to be born again by the Holy Spirit, and the very nature of God’s Spirit. I pray that all who read this passage with become born again and have a great relationship with God through Jesus’ blood, the Spirit’s guidance, and the Father’s love!

Bibliography

Barrett, C.K. The Gospel According to St. John. Philadelphia, Pennsylvania: Westminster Press, 1978.

Black, David Alan, Thomas D. Lea. The New Testament: Its Background and Message, 2^nd Edition. Nashville: Broadman & Holman Publishers, 2003.
Burge, Gary M. Interpreting the Gospel of John. Grand Rapids, MI: Baker Books, 1992.

Carson, D.A. The Gospel According to John. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1991.

Carson, D.A., Douglas J. Moo, Leon Morris. An Introduction to the New Testament. Grand Rapids, MI: Zondervan Publishing House, 1992.

Kostenberger, Andreas J. Encountering John. Grand Rapids, MI: Baker Academic, 2003.

Tenney, Merrill C. John: The Gospel of Belief. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1997.

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[1] D.A. Carson. The Gospel According to John. (Grand Rapids, MI: William B. Eerdmans Publishing Company, 1991), 71.

[2] Andreas J. Kostenberger. Encountering John. (Grand Rapids, MI: Baker Academic, 2003), 26.

[3] Gary M. Burge. Interpreting the Gospel of John. (Grand Rapids, MI: Baker Books, 1992), 23.

[4] Merrill C. Tenney. John: The Gospel of Belief. (Grand Rapids, MI: William B. Eerdmans Publishing Company, 1997), 85.

[5] Carson, 188-189.

[6] Carson, 190-193.

[7] Ibid.

[8] Kostenberger, 84.

[9] Carson, 188-189.

[10] Tenney, 87.

[11] Carson, 499-500.

"Five Warnings of Hebrews, Concerning the Question, 'Can a Person Lose Their Salvation.'"

Introduction

An early New Testament leader of Jesus Christ around the mid 60’s AD wrote the book of Hebrews for a group of Christ-followers familiar with the Old Testament. It is clear by the writing he was deeply concerned with the well being of the Christians he wrote to. It is most likely the people he wrote to lived in Rome and were both Greek speakers and Jewish converts to Christianity.[1]

Though the exact author is unknown some things about the author can be known from the internal evidence. First, due to the extensive quotes of the Old Testament and their proper interpretations, he must have been very knowledgeable of the Jewish religion. Second, he must have been highly educated because of his style of writing, sound thought, and impressive arguments presented in the book. And lastly, he must have been some type of church leader due to the extensive warnings and corrections he brings to the people through the teachings.[2]

It is this last evidence, the warnings, in which this paper is written. This paper will adequately teach the reader the following things concerning these warnings: (1) The warnings of Hebrews are directed to real Christians, (2) The warnings themselves are evidence that real Christians can fall away, and lastly, (3) The warnings provide lessons against the very things they warn real Christians about. Therefore, these warnings serve the Christian in a great way because they provide lessons in persevering in the Christian faith.

Here is a brief description of the five major warnings with their location in Hebrews:

1. Hebrews 2:1-3, A Warning Against Drifting Away

2. Hebrews 3:12-15, A Warning Against a Unbelieving Heart

3. Hebrews 6:4-6, A Warning Against Falling Away

4. Hebrews 10:26-27, A Warning Against Deliberately Sinning

5. Hebrews 12:15-16, A Warning Against Refusing God

I will now present to you the proper interpretation of these passages and the strong theological applications they bring.

1. Hebrews 2:1-3, A Warning Against Drifting Away

¹We must pay more careful attention, therefore, to what we have heard, so that we do not drift away. ²For if the message spoken by angels was binding, and every violation and disobedience received its just punishment, ³how shall we escape if we ignore such a great salvation? This salvation, which was first announced by the Lord, was confirmed to us by those who heard him.

Interpretation of Passage

(v. 1) The warning begins with the pronoun “we,” which includes the author himself. Therefore, the warning is clearly to the author and his audience, which are both followers of Christ. Next, the author tells the people to “pay careful attention to what we have heard,” this phrase “careful attention” means in the Greek, “to concentrate to a greater extant than what had been done before.”[3] And lastly, the warning is given, “so we do not drift away.” To “drift away” means “Christians are in peril of being carried downstream past a fixed landing place and so failing to gain its security.”[4]

(vv. 2-3) Next we are told that if the “message spoken by angels” was binding and people were punished for disobeying, how much severe will people be punished if they neglect the very message of God the Son (Hebrews 1:1-4).[5] The “message spoken by angels” is either referring to the Mosaic covenant, which was God speaking and using His angel to go before the people (Deut. 33:2), or the many times that God used angels to give messages to His people, such as; Abraham in Genesis 22:15, Jacob in Genesis 31:11, Moses in Exodus 3:2, Israel in Judges 2:4, and Gideon in Judges 6:11.

Therefore, this passage is clearly teaching that Christians cannot escape judgment if they “ignore such a great a salvation.” To “ignore” means, “to neglect through apathy.”[6] The warning is to Christians so they do not become so apathetic about the message of salvation that they neglect it and thus ignore it to their destruction.

Theological Application

This passage so clearly teaches that Christians can “ignore and drift away” from salvation that Guthrie, who does not believe a Christian can lose their salvation, in his commentary honestly states, “it seems certain he is addressing Christians…therefore, the ‘drifting’ and ‘ignoring of salvation’ must mean that those who have professed Christ in the past are in danger of losing sight of the Gospel.”[7]

Therefore the theological applications of this passage are the following points: (i) Christians need to be careful not to forget the message of salvation, (ii) Christians who have at one time heard and believed the message of Jesus, if they ignore it, will not escape punishment, and (iii) Christians must make positive efforts everyday to never forget what they have heard and believed so they can avoid punishment and live a blessed life pleasing to God.

2. Hebrews 3:12-15, A Warning Against a Unbelieving Heart

¹²See to it, brothers, that none of you has a sinful, unbelieving heart that turns away from the living God. ¹³But encourage one another daily, as long as it is called Today, so that none of you may be hardened by sin's deceitfulness. ¹⁴We have come to share in Christ if we hold firmly till the end the confidence we had at first. ¹⁵As has just been said: "Today, if you hear his voice, do not harden your hearts as you did in the rebellion."

Interpretation of Passage

(v. 12) The command is explicitly given to Christians with the Greek noun “brothers,” which means “followers of Jesus,” as defined by Jesus Himself in Luke 8:21, “My mother and brothers are those who hear God's word and put it into practice." Also, the author uses the same term just a few verses prior in Hebrews 3:1 but adds the descriptive word “holy,” thus the brothers being addressed in v. 12 are the same “holy brothers” addressed in v. 1. As a result, the author of Hebrews is warning the holy brothers or the “followers of Christ” not to have a sinful and unbelieving heart that turns away from God.

(v. 13) The author then gives the way in which Christians can avoid having an evil and unbelieving heart, and that is by staying accountable to each other and encouraging one another to not be hardened by sin’s deceitfulness. The word “hardened” means in the Greek, “to become hard, obstinate, or stubborn.”[8] Therefore, this cannot be referring to “those whose outward association does not reflect the inward condition of the heart” as claimed by Guthrie because according to Paul those who have not been born-again already possess a hard, obstinate, and stubborn heart (Romans 3:9-18, 8:7-8).[9] Paul describes the mind (or heart) of the sinner, as “hostile” towards God and that it can never please the Lord. Therefore, the brothers being addressed do not have a hostile mind and obstinate heart towards God, thus the warning is for them not to let themselves go back to the way they were before they come to God.

(vv. 14-15) The warning ends with an encouragement to “hold firmly” to the “confidence” they have “till the end.” Bruce claims that these verses mean, “if the end comes and a person is not in relationship with Christ, it means that the person had never truly become Christ’s companion.”[10] However, he contradicts himself and the author concerning the audience being addressed as “brothers,” when he writes, “he addresses them collectively as believers, but realizes that some in the group may manifest a different reality as time goes on.”

Therefore, either the author is right that all who are being addressed are brothers, or Bruce is right, that though they are being called brothers, some are not. I dare not go against the plain reading of Scripture to support a biased claim. Thus, the command remains to believers and that if they hold until the end they will be saved.

Theological Application

The great Methodist preacher and scholar Adam Clarke says it best concerning this strong warning in Hebrews, “For our participation of glory depends on our continuing steadfast in the faith, to the end of our Christian race.”[11] Therefore, the following applications should be made from this warning: (i) Brothers (Christians) need to be careful to never let their heart become hardened by sin, (ii) Encouragement and accountability need to be present in every believer’s life so they do not get deceived by sin, and (iii) Those who believe today, need to continue to believe and hold to their faith so they will not become rebellious, but rather live a obedient life.

3. Hebrews 6:4-6, A Warning Against Falling Away

⁴It is impossible for those who have once been enlightened, who have tasted the heavenly gift, who have shared in the Holy Spirit, ⁵who have tasted the goodness of the word of God and the powers of the coming age, ⁶if they fall away, to be brought back to repentance, because to their loss they are crucifying the Son of God all over again and subjecting him to public disgrace.

Interpretation of Passage

(vv. 4-5) This warning is one of the strongest warnings found in the entire Bible. The word “impossible” means, “it cannot not happen,” thus those who have had the type of relationship with God as described in this passage can never be saved again. Some scholars have tried to avoid this passage referring to a genuine believer by making dishonest use of the word “tasted.” However, even Guthrie states that those who say, “tasted” refers to those who “have tried but not fully partaken of… must be ruled out on consideration of its usage elsewhere.”[12]

Therefore, the following statements can only refer to a real believer, (i) enlightened, (ii) tasted the heavenly gift, (iii) shared the Holy Spirit, (iv) tasted the goodness of God, (v) tasted the Word of God, and (vi) tasted the powers of the coming age. All of these statements not only describe a Christian’s life, but a person that has had many awesome experiences with God.

(v. 6) This verse gives the strong warning to the Christians noted in the pervious verses, that “if they fall away, (it is impossible) to be brought back to repentance.” The phrase, “if they fall away,” means “to go astray, to reject Christ,” thus the people being warned are those who had been going on the right path with Christ, but now cannot return because they have rejected Him.[13]

There is no doubt from the passage’s structure, language, or content that this warning is to real Christians. However, what does remain, is the question, does this experience of falling away without being able to return refer to every Christian who sins? I do not believe this refers to every Christian falling away based on the following points: (i) The rest of the Bible does not support the truth that a Christian can not return once they have fallen away, (ii) Stories such as Samson, David, Peter, and the teachings of Jesus concerning the prodigal son all show redemption for those who have turned away from God, and (iii) Other passages in the Bible teach the restoration of those who have fallen but come back to faith in God – 1 Corinthians 5 & 2 Corinthians 2:5-11.

Therefore, I believe this passage is directed towards mature Christians who have gone very far and deep into the things of God and for them to reject it, there is no more hope. Such was the case of King Saul, he had great encounters with God and His Spirit, but when he rejected God’s ways he was handed over to an evil spirit which afflicted him unto the time of his death. Thus, this is a warning to those who are mature, that if they fall away, they cannot come back to Christ.

Theological Application

The applications of this powerful passage are found in the following points: (i) There are real Christians who have had great experiences with God that can turn away, (ii) Those who have had these experiences, if they fall away, cannot return to God, and (iii) All who desire to be mature and grow close to God must fear turning away and rejecting God, lest they fall and be damned forever.

4. Hebrews 10:26-27, A Warning Against Deliberately Sinning

²⁶If we deliberately keep on sinning after we have received the knowledge of the truth, no sacrifice for sins is left, ²⁷but only a fearful expectation of judgment and of raging fire that will consume the enemies of God.

Interpretation of Passage

(v. 26) The author of Hebrews is serious about making his warnings directed towards Christians clear and understood. Once again he uses the pronoun “we,” which includes himself and all the true believers that are reading his letter. The warning is to not “keep on sinning” after receiving the knowledge of the truth. The phrase, “keep on sinning,” means to deliberately “renounce the profession of the Gospel.”[14]

Bruce, who does not believe a person can lose their salvation, admits that this passage is referring to “outright apostasy” and that it is the “renunciation of Christianity.”[15] However, his presuppositions will not allow him to reach the obvious conclusion that a person who has been saved can walk away from their salvation and be lost forever.

As a result he ignores the practical implication and goes on in his commentary to describe the wrongful use of the early church, which taught that if someone sinned a “grievous enough sin” after baptism they would be lost forever. However, the issue is not how the early church misused this passage- though their use of it proved they believed a Christian could walk away from God, but rather what does the passage itself teach. Thus, the passage is clearing teaching that a person can sin willfully after knowing Jesus as his Savior and be lost forever.

(v. 27) The rebellious Christian who has chosen to live in willful sin after knowing Jesus can expect the following from God: (i) There is no sacrifice of sins left, (ii) fearful expectation of judgment, (iii) raging fire, and (iv) being consumed as an enemy of God.

Therefore, the author of Hebrews uses the most vivid and terrifying imagery to teach his followers what will happen if they do not hold on to their faith. He loves them enough to warn them not to continue in sin lest their hearts become hard and it lead them astray. He warns them very harshly that if they go on sinning, they will crushed and destroyed without mercy by a holy God.

Theological Application

The applications of this warning are the following points: (i) A Christian can go on sinning willfully after being saved, (ii) Christians who go on sinning will be punished by God with terrifying consequences, and (iii) As a Christian do not go on sinning willfully lest you be destroyed by a holy God.

5. Hebrews 12:15-16, A Warning Against Refusing God

¹⁵See to it that no one misses the grace of God and that no bitter root grows up to cause trouble and defile many. ¹⁶See that no one is sexually immoral, or is godless like Esau, who for a single meal sold his inheritance rights as the oldest son.

Interpretation of Passage

(v. 15) The last and final warning found in Hebrews brings together all the previous warnings into one simple statement, “see to it that no misses the grace of God.” This phrase means, “to reject the Gospel and miss forgiveness offered by the sacrifice of Jesus.”[16] The author of Hebrews is teaching that the only way of salvation is through the grace of God and if Christians reject this they will miss the mercy of God and only be left with the wrath of God.

The warning is to not let bitterness come and cause trouble that will bring destruction. The bitterness referred to here is most likely, that which would come from unforgiveness. Thus, the warning is in line with Jesus’ words, “if you do not forgive, you will not be forgiven” (Matthew 6:15). Plus, the warning extends to those around the person with bitterness, so not only does it affect their relationship with God, but also the “many” who are present in the congregation.

(v. 16) The warning continues to include sexual immorality and godlessness. The act of sexual immortality refers to any and all sexual acts other than sex within a marriage of one man and one woman. Though the author does not include an example for this sin, many are found in the Bible, but none greater than that of Solomon who was said to have had hundreds of wives and concubines and as a result they turned his heart away from God (1 Kings 11:1-6). Therefore, Christians are to take warning and not let their hearts go astray because of sexual immorality.

Godlessness is included in the warning, and though the author could have chosen from many different examples he chooses Esau’s foolish decision to trade his birth right for a bowl of soup for his main example (Genesis 25:28-34). I believe the reason for this example is because godlessness has its roots in selfishness and thus all disobedience from Adam and Eve until the present is seen in the example of a man trading God’s eternal blessings for temporary pleasure. Therefore, the warning to Christians is to not trade the eternal grace of God for temporary pleasures in sin, for in the end they will have nothing but regret and punishment.

Theological Application

The applications of this final warning are the following points: (i) A Christian can miss the grace of God, (ii) Bitterness can lead Christians to miss the grace of God, (iii) Sexual immorality can lead Christians to miss the grace of God, (iv) Godlessness can lead Christians to miss the grace of God, and (v) By living holy a Christian will not miss the grace of God.

Conclusion

In conclusion, the following points have been made and established (1) The warnings of Hebrews are directed to real Christians, (2) The warnings themselves are evidence that real Christians can fall away, and lastly, (3) The warnings provide lessons against the very things they warn real Christians about. Therefore, these warnings serve the Christian in a great way because they provide lessons in persevering them the Christian faith.

The lessons gained from these five main warnings in Hebrews are (i) Hebrews 2:1-2, Pay attention more carefully to the message of the Gospel, (ii) Hebrews 3:13-14, Hold firmly to your faith and do not let sin have mastery over your life, (iii) Hebrews 6:4-6, In your desire to become mature, remember to never turn away from God, (iv) Hebrews 10:26, Do not continue in willful sin, and (v) Hebrews 12:15-16, Do not let bitterness, sexual immorality, and godlessness cause you to miss the grace of God.

Bibliography

Carson, D.A., Douglas J. Moo, Leon Morris. An Introduction to the New Testament. Grand Rapids, MI: Zondervan Publishing House, 1992.

Clarke, Adam. Adam Clarke’s Commentary. Found online at http://www.studylight.org/com/acc/view.cgi?book=heb&chapter=003 on November 9, 2009.

Bruce, F.F. The Epistle to the Hebrews. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1990.

Gaebelein, Frank E. The Expositor’s Bible Commentary: Volume 5, Psalms – Song of Songs. Grand Rapids, MI: Zondervan Publishing House, 1991.

Guthrie, George H. The NIV Application Commentary: Hebrews. Grand Rapids, MI: Zondervan, 1998.

Wright, N.T. Hebrews for Everyone. Louisville, KY: Westminster John Knox Press, 2004.

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[1] George H Guthrie. The NIV Application Commentary: Hebrews. (Grand Rapids, MI: Zondervan, 1998), 19-22.

[2] Guthrie, 23-26.

[3] Guthrie, 83.

[4] F.F Bruce. The Epistle to the Hebrews. (Grand Rapids, MI: William B. Eerdmans Publishing Company, 1990), 66.

[5] See Guthrie’s commentary on this passage titled, “The Climax of Divine Communication,” 45.

[6] Guthrie, 85.

[7] Guthrie, 88.

[8] Defined by Strong’s Concordance under the entry G4645 - σκληρύνω.

[9] Guthrie, 129.

[10] Bruce, 136.

[11] Adam Clarke. Adam Clarke’s Commentary on the Bible – Hebrews 3, found at http://www.studylight.org/com/acc/view.cgi?book=heb&chapter=003 on Dec. 11, 2009.

[12] Guthrie, 218.

[13] Guthrie, 219.

[14] Clarke, Hebrews 10 found at http://www.studylight.org/com/acc/view.cgi?book=heb&chapter=010 on Dec. 11, 2009.

[15] Bruce, 261.

[16] Guthrie, 404.