THE ESCHATOLOGY OF THE
WARNING PASSAGES IN THE
BOOK OF HEBREWS
STANLEY D.
TOUSSAINT
The
prophetic portions of the warning passages in the Epistle to
the Hebrews
contain broad hints as to whom these admonitions are
addressed. The
notices of .judgment and the warnings of failure do
not deal with
rewards for Christians but with eternal judgment and
the missing of
millennial blessing.
* * *
INTRODUCTION.
THE
Book of Hebrews fairly bristles with a number of large and
perplexing
problems, such as authorship, destination, the nature
of
the work, and the writer's use of the OT. At or near the apex of
questions
concerned with the interpretation of this work is a con-
sideration of the warning
passages. Are they directed to believers,
advising
that there may be a loss of reward, or do they warn
professing
believers about the danger of apostasy? Even
if the warn-
ings are only
hypothetical, the reader ultimately is driven back to
these
two alternatives. It is quite clear the book is addressed to a
specific
readership in a particular location with a definite situation in
view
(cf.
can
hardly be said that one warning passage is directed to one group
and
another warning to a different group. It seems that the writer is
addressing
all the warnings to the same readership.
One great aid in determining the target
of the warning passages
is
the eschatology in these passages. In other words, do the passages
threaten
loss of reward or the missing of salvation? If the former is
correct,
the paragraphs in question are addressed to believers; if on
the
other hand the eschatology deals with eternal damnation or
eternal
salvation, the passages are aimed at professing believers.
It
is the thesis of this article that eschatology is a determinative
factor
in coming to the conclusion that the passages in question are
68 GRACE THEOLOGICAL
JOURNAL
concerned
with the danger of apostasy. There were some in the
readership
who had made a profession of faith in Christ but were
seriously
considering returning to Judaism. It was not a case of the
Galatian heresy where
some were attempting to unite Christianity
with
Judaism; on the contrary, these people were about to abandon
Christianity
to slip back to the works system of Judaism.
HEBREWS 2:1-4
A crucial point in this section is the
meaning of "salvation" in
v
3: ". . . how shall we escape if we neglect so great a salvation?"
Does
it
refer to believers' rewards or to ultimate salvation? For several
reasons,
the word must be understood eschatologically and soterio-
logically.
First, the same noun is used in
are
rendering service for the heirs of salvation. It is obvious that the
noun
swthri<a
is used in
The salvation here spoken of lies in the
future; it is yet to be
inherited, even if its blessings can
already be enjoyed in anticipation.
That is to say, it is that
eschatological salvation which, in Paul's words,
is now "nearer to us than when we
first believed" (Rom.
Peter's words, is "ready to be
revealed in the last time" (I Pet. 1:5). Our
author does not need to explain to his
readers what he means by this
salvation; the term and its meaning are
familiar to them already. What
they do need to understand is the
fearful danger to which they will be
exposed if they treat this salvation
lightly.1
However, someone may object that the
question is not the
meaning
of "salvation" in
but
it must be noted that the author of Hebrews often uses "hook
words,"
i.e., vocabulary that is employed both at the end of one
paragraph
and at the beginning of the next to link units of thought
together.2
It appears that "salvation" is one of those hook words.
(This
is confirmed by the use of dia> tou?to in 2: 1.) The
noun swthri<a
in
2:3 must then have the same meaning as it does in
eschatological
deliverance. Buchanan agrees with this concept:
"Salvation"
in the Old Testament usually refers either to deliver-
ance of a nation
from the power of the enemy at war, or to receiving a
pardon
or verdict of "not guilty" in a court case. For the author of
1 F. F. Bruce, The Epistle to the Hebrews (NICNT;
1964),
25-26.
2 Neil R.
Lightfoot, Jesus Christ Today: A
Commentary on the Book of Hebrews
(Grand
Rapids: Baker, 1976); 48-49.
TOUSSAINT: WARNING PASSAGES IN HEBREWS 69
Hebrews it refers to the deliverance
that the Son provides when God
makes his "enemies a footstool for
[his] feet" (
"the staff of justice" (1:8)
to rule over his people.3
There is a second reason why the
salvation must be eschatological;
v
5 clearly defines it in such a manner. In that passage the writer
refers
to ". . . the world to come, concerning which we are speaking."
The
salvation certainly involves an eschatological age. In discussing
the
phrase th>n oi]koume<nhn th>n me<llousan, Westcott states:
the phrase is not to be understood
simply of 'the future life' or,
more generally, of 'heaven'. It
describes, in relation to that which we
may call its constitution, the state of
things which, in relation to its
development in time, is called 'the age
to come' (o[ me<llwn
ai]w<n), and,
in relation to its supreme Ruler and
characteristics, 'the Kingdom of
God,' or 'the Kingdom of heaven,' even
the order which corresponds
with the completed work of Christ.4
Michel in the Theological Dictionary of
the New Testament says,
"Hb. 2:5 clearly represents the old apocalyptic phrase xBAha MlAOf.”5
There
is a third factor that enters into the understanding of
salvation
in Heb 2:3. This is found in the clause of the same verse,
"After
it was at the first spoken through the Lord. . . ." The Greek
text
has h!tij a]rxh>n labou?sa
lalei?sqai dia> tou? kuriou?. "This
singular
made of expression suggests somewhat more than the simple
fact
of having first been spoken, and implies that the teaching of the
Lord
was the true origin of the Gospel."6 This can hardly be the
doctrine
of justification by faith. That truth had been m effect SInce
man
sinned (Heb 11:4; Gen 15:6; Ps 32:1; Hab 2:4). Nor
can it refer
to
rewards, for this doctrine also is found in the OT (Dan 12:3). The
salvation
which received a beginning in the preaching of Christ was
the
kingdom and its nearness. Bruce comments:
It had, of course, been proclaimed in
advance by the prophets; but
not until the coming of Christ, when
promise gave place to fulfillment,
could it be effectively brought near.
The note of fulfilment was heard
when Jesus came into
"preaching the gospel of God, and
saying, The time is fulfilled, and the
1:14f), and when, as in the synagogue at
3 George Wesley
Buchanan, To the Hebrews (AB; Garden
City: Doubleday, 1972) 25.
4 Brooke Foss
Westcott, The Epistle to the Hebrews
(
5 TDNT, s.v.
"oi]koume<nh," by Otto
Michel, 5 (1967): 159.
6 Westcott, Hebrews 39.
70
GRACE THEOLOGICAL JOURNAL
of Isa. 61:1f. which announce "good
tidings to the poor" and "release
to the captives", and proclaim
"the acceptable year of the Lord", and
followed them with the declaration:
"Today hath this scripture been
fulfilled in your ears" (Luke
4:18ff).7
The kingdom was based on the death and
resurrection of the
Messiah,
but it is not limited to that. The writer is looking beyond
forensic
imputation to the age to come so graphically proclaimed by
the
Lord Jesus. That is the salvation which is in view.
The fourth evidence in favor of seeing
the salvation in this
passage
as being eschatological is the usage of a(swthri<a in Hebrews.
It
is found seven times in the book (
The
occurrences in
The
reference in
obvious
reference to the Christian's future life. In 5:9, the salvation is
described
as "eternal." The meaning in 6:9 is not so clear; it may,
however,
look at eternal salvation. The author expects the readers to
bear
fruit in their lives as those who are heirs of salvation. In
swthri<a
is the goal of Christ's second coming. In 11:7, it is used of
Noah's
deliverance in the flood and therefore does not relate to the
subject
at hand. Quite clearly then, the writer of Hebrews looks at
salvation
as being eschatological. The occurrence in 11:7 does not
pertain
to Christians. The only debatable uses are in 2:3 and 6:9, both
of.
which probably refer to ultimate deliverance.
It should be noted that the salvation in
view cannot refer to
believer's
rewards. The context has retribution in view in contrast to
salvation.
The argument is a fortiori. If disobedience to .the angelic
message
brought just recompense, how much more will there be
judgment
on those who disregard the good news of a salvation that
bears
fruit in the coming age? At the judgment seat of Christ there
will
be no remembrance of sin (Heb
The
paragraph is looking at eschatological salvation and therefore is
a
warning to the professing readers of Hebrews not to jettison
Christianity
in favor of Judaism.
HEBREWS 3:7-4:13
The warning here is for readers to fear
coming short of the
promised
rest. The crux interpretum
is the meaning of "rest." The
vocabulary
used is kata<pausij (
katapau<w (4:4,
8, 10) and sabbatismo<j
(4:9). The noun kata<pausij
was
employed in classical Greek to mean "a putting to rest, causing to
cease,"
but in the LXX and NT it lost its causal sense and simply
7 Bruce, Hebrews. 29.
WARNING PASSAGES IN HEBREWS 71
meant
"rest, repose.”8 The verb katapau<w has a
transitive meaning in
Heb
4:8, where the writer refers to Joshua's failure to give
In
Heb 4:4 it takes an intransitive sense, where God is said to have
rested
from his creative work. The noun sabbatismo<j is an NT
hapax legomenon and means "Sabbath rest, Sabbath observance.”9
As
one studies the passage he comes to the conclusion the writer
of
Hebrews is looking at several facets of rest. First, there is the
seventh-day
rest of God when he ceased from his creative work (4:4,
10).
There is a second aspect of rest, the rest which involved
taking
the promised land (
was
viewed as a form of rest is seen in such passages as Deut 3:20;
12:9;
25: 19; Josh 11 :23;
Hebrews
3 and 4 is the promised rest. Here is the difficulty. What is
being
promised?
There are a number who take the promised
rest to be eternal
bliss,10
and several factors support this position. First, the promise of
entering
the rest (4: 1) implies that the blessing is a future one
(cf.
rest.
Others say that the rest in view is the
present Christian experience
of
peace.11 Some who hold this position say that the existing rest for
the
Christian finds its ultimate completion in eternity. Several lines of
evidence
are used to support this interpretation. For one, the verb
ei]serxomeqa in 4:3 is
present tense, which implies that this is to be
the
present experience of believers who walk with God. However, this
may
well be a futuristic present such as one finds in Matt
14:3;
and 1 Cor 16:5. Turner affirms that such Occurrences
are ". . .
confident
assertions intended to arrest attention with a vivid and
realistic
tone or else with imminent fulfillment in mind. . . .”12 Quite
8 G. Abbott Smith,
A Manual
Greek Lexicon of the New Testament (
Charles
Scribner's Sons, 1937), 237.
9 William F.
Arndt and F. Wilbur Gingrich, A
Greek-English Lexicon C?f the New
Testament and
Other Earl.v Christian Literature (
1957),746.
10 Representative
of this group are Bruce, Hebrews,
77-79; Thomas Hewitt, The
Epistle to the
Hebrews
(Grand Rapids: Eerdmans, 1960), 89; Philip Edgcumbe Hughes,
A Commentary on
the Epistle to the Hebrews (Grand Rapids: Eerdmans,
1977), 161-
62;
Homer A. Kent, The Epistle to the
Hebrews: A Commentary (
Baker,
I 972}, 86-87; Lightfoot, Hebrews,
96-97; Westcott, Hebrews, 98-99.
11 Representative
are W. H. Griffith Thomas, Let Us Go On
(
Zondervan, n.d.), 45-50; Clarence S. Roddy, The Epistle to the Hebrews (Grand
Rapids:
Baker, 1962), 46-48; Charles Caldwell Ryrie, The Ryrie Study Bible New
American
Standard Translation
(Chicago: Moody, 1976), 1841; R. B. Thieme, Jr., The
Faith-Rest Life (Houston: R. B.
Thieme, Jr., 1961), 22-49.
12 Nigel Turner, Svntax, James
Hope Moulton, ed., A Grammar of New
Testament
Greek, Vol. 3
(Edinburgh: T. & T. Clark, 1963), 63.
72
GRACE THEOLOGICAL JOURNAL
obviously,
this kind of use in Heb 4:3 would catch the reader's
attention.
There is a second line of support for
taking this to be the peace
of
God in one's heart as he walks with God. It may be that the
invitation
of Christ Jesus in Matt 11:28-30 parallels this passage. Of
course,
the Lord's solicitation in Matthew 11 is a call to rest, but does
that
prove that this is the meaning in Hebrews? The idea of peace in
the
Christian's walk is completely biblical, but this by no means
confirms
that concept here.
The third support for taking this to be
the Christian's present
experience
is typology. Thus, the Exodus is said to portray redemp-
tion, the wilderness
wanderings illustrate the pre-rest walk of the
believer,
and being in the land looks to the faith-rest walk. This line
of
evidence has its own seeds of destruction in it. The writer of
Hebrews
specifically notes that neither Joshua nor David, who were
in
the land, gave the people rest (Heb 4:7-8)! Not only does every
support
for this view lose its force when fully considered; there are
formidable
objections to it. For one, the words of Heb
oppose
such an interpretation. These verses are not words of assurance
but
warning. That they explain the preceding verse is obvious from
the
yap with which v 12 is introduced. It is an admonition which
predicts
judgment for those who do not enter rest. A second objection
rests
on the instruction of
are
to cease from works as God did. The clear implication of the
faith-rest
view is that God's works were bad! In
other words, the
viewpoint
which takes this passage as referring to the Christian's
intimate
walk with God and the peace which results from it enjoins
the
Christian to cease from his law-works, his striving, his fleshly
labors,
and simply to trust in God. If the parallel is carried out in
A
third interpretation takes this rest of 3:7-4:13 to anticipate the
coming
millennial kingdom age.13 A number of factors point to this
as
the best interpretation.
First, in Heb 4: 1, the promise to enter
God's rest remains for
those
who receive it. The promise implies that it is futuristic in
application.
Second, Psalm 95, the basis for the
entire warning section and
the
source of the admonition concerning rest, is an enthronement
Psalm.14
Regarding this type of psalm Kaiser says, "Therefore, each
13 Representatives
of this viewpoint are Buchanan, Hebrews, 64-74; G. H. Lang,
The Epistle to
the Hebrews
(London: Paternoster, 1951),75-80; Walter C. Kaiser, Jr.,
"The
Promise Theme and the Theology of Rest," BSac 130 (1973), 138-50.
14 Christoph Barth, Introduction
to the Psalms (
Sons,
1966), 21.
TOUSSAINT: WARNING PASSAGES IN HEBREWS 73
of
these psalms alike tells the story of a divine kingdom which is yet
to
be set up on the earth.”15 In other words,
the theme of the
enthronement
psalms is clearly eschatological and anticipates the rule
of
the Lord on this planet (cf. Ps 93:1-2; 96:10; 97:1; 99:1). The
"rest"
of
Psalm 95 must therefore anticipate the millennium.
Third, the concept of sabbvatismo<j
(Heb 4:9) was used in Jewish
literature
to refer to the kingdom age. This has been noted by many.16
In
the Jewish prayer after sabbath meals the petition is
made, "May
the
All-merciful let us inherit the day which shall be wholly a Sabbath
and
rest in the life everlasting.”17 Buchanan
asserts that the Epistle to
the
Hebrews is so steeped in the OT that the concept of rest cannot be
limited
to a spiritual interpretation but must include national and
earthly
concepts; in fact, he feels that any other interpretation is
inconsistent.18
Andreasen's view is an
illustration of this.19 While he acknowl-
edges
the OT expectation of a Jewish earthly kingdom in the term
"rest,"
he goes on to give the word a limited spiritual meaning in
Hebrews.
Westcott does the same. He says, "The Jewish teachers
dwelt
much upon the symbolical meaning of the Sabbath as pre-
figuring
'the world to come’.”20 But having said this he goes on to
take
this to be eternity. It certainly is more logical to say that the NT
theology
of rest is founded on OT doctrine.
A fourth factor supports the idea of a
millennial rest as being in
the
mind of the writer of Hebrews. The OT refers to the kingdom age
as
being a time of rest (Ps 132:12-14; Isa
Fifth, the "rest" spoken of in
Psalm 95 clearly involved
dwelling
in the land; therefore, the promised rest can scarcely be
divorced
from settlement in the land.
Sixth, Heb 4:8 speaks of another
prophetic "day." This clearly is
a
period of time and is explained in
4:9 as the sabbath rest.
Seventh, the rest was prepared from the
foundation of the world
(Heb
4:3-4) just as the kingdom was (Matt 25:34). This explains why
Christ
was employed in healing on the Jewish sabbath in John
5. The
ultimate
sabbath had not yet come so Christ with his Father
was
working
to bring in that ultimate sabbath or kingdom age. It
should
15 Kaiser,
"Promise Theme," 142.
16 Westcott, Hebrews, 98-99; cr. Bruce, Hebrews, 75; Buchanan, Hebrews, 73;
Hughes,
Hebrews, 161.
17 Encyclopaedia of Religion and Ethics, S.v. "Sabbath (Jewish)" by
10(1930):
891.
18 Buchanan, Hebrews, 64-65, 72-74.
19 Neils-Erik Andreasen, Rest and Redemption (
20 Westcott, Hebrews,
98.
74
GRACE THEOLOGICAL JOURNAL
be
noted that this idea of a sabbath day being the
millennial age is no
recent,
innovative interpretation. It dates back at least to the Epistle
of
Barnabas in the early second century.
By way of conclusion to this section it
may be said that there are
three
"rests" in these paragraphs of Hebrews. First, there is God's
cessation
from His creation work. This rest will be manifested in the
kingdom
age when redeemed mankind enters His inheritance. The
second
rest was
under
Joshua. This is a picture of the kingdom rest. The third rest is
the
promised rest which actually is God's rest which comes to man in
the
millennium.
Here then is the warning. If the readers
were mere professors and
rejected
Christ in order to go back to the works system of Judaism,
they
would be excluded from the promised kingdom age or God's
rest.
HEBREWS 6:4-8
This warning, infamous for its
difficulty, has little to say eschato-
logically.
The only prophetic statement is made by illustration and
implication
in vv 7-8. There the writer warns, "For ground that
drinks
the rain which often falls upon it and brings forth vegetation
useful
to those for whose sake it is also tilled, receives a blessing from
God;
but if it yields thorns and thistles, it is worthless and close to
being
cursed, and it ends up being burned.”21
Obviously, some kind of judgment is in
view here. But is it a
judgment
to determine believers' rewards or is it the condemnation of
the
lost? Those who claim the former position point to the consump-
tion of the
Christian's works by flame in 1 Corinthians 3 as being
parallel
with v 8 here. Is this, however, the best interpretation?
There
is no solid evidence that the picture portrays the damnation
of
the lost. No comfort can be derived from the clause "close to being
cursed"
in v 7. The same vocabulary is employed in
and
imminent doom. In other words, the worthless ground was
destined
to be cursed soil, scarcely the kind of vocabulary to be used
of
a Christian, even if he was carnal! Furthermore, the contrast
between
the two verses seems to portray the condition of the earth
before
the fall and after. In its Edenic state it was
blessed and
productive;
after the sin of Adam it was cursed and in need of
redemption.22
Bruce compares the analogy to the vineyard song of
Isaiah
5.23 In either case the figure graphically portrays
21 NASB. All
extended quotations are from the NASB.
22 Buchanan, Hebrews, 110.
23 Bruce, Hebrews, 124-25.
TOUSSAINT: WARNING PASSAGES IN HEBREWS 75
received
the blessings of promises, covenants, the law, the Scriptures,
and
the name of Jehovah. If, however, the people failed to respond to
the
Messiah, the only destiny was eternal perdition.
"The
whole tenor of the passage demands retribution and destruction
as
the emphatic point.”24 Also, as Hewitt notes, "The context does
not
favour the suggestion that the piece of ground should
be burnt by
man
to improve it. . . .”25 The threefold progression in v 8 of
worthless,
cursed, and burned hardly looks at the life of a believer in
Christ.
Finally, the contrast with v 9 implies that a distinction is being
drawn
between the future of the lost and saved. As was noted before,
swthri<a
in Hebrews when used of Christians anticipates eschato-
logical
salvation.26 This is the destiny of the redeemed; v 8 looks to
the
future of the damned.
HEBREWS 10:26-39
This fourth warning section has a great
deal to do with future
judgment
and some with the promise of future blessing. In this
paragraph
the writer declares:
For if we go on
sinning willfully after receiving the knowledge of
the truth, there no longer remains a
sacrifice for sins, but a certain
terrifying expectation of judgment, and
THE FURY OF A FIRE WHICH
WILL CONSUME THE ADVERSARIES.
Anyone who has
set aside the Law of Moses dies without mercy
on the testimony of two or three
witnesses.
How much severer
punishment do you think he will deserve who
has trampled under foot the Son of God,
and has regarded as unclean
the blood of the covenant by which he
was sanctified, and has insulted
the Spirit of grace?
For
we know Him who said, "VENGEANCE IS MINE, I WILL REPAY."
And again, "THE LORD WILL JUDGE HIS
PEOPLE."
It is a
terrifying thing to fall into the hands of the living God.
But remember the
former days, when, after being enlightened, you
endured a great conflict of sufferings,
partly, by being made a public
spectacle through reproaches and
tribulations, and partly by becoming
sharers with those who were so treated.
For you showed
sympathy to the prisoners, and accepted joyfully
the seizure of your property, knowing
that you have for yourselves a
better possession and an abiding one.
24 Kent, Hebrews,
115.
25 Hewitt,
Hebrews, 109.
26 Cf. p. 68.
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GRACE THEOLOGICAL JOURNAL
Therefore, do
not throwaway your confidence, which has a great
reward.
For you have
need of endurance, so that when you have done the
will of God, you may receive what was
promised.
FOR YET IN A
VERY LITTLE WHILE, HE WHO IS COMING
WILL COME, AND WILL NOT DELAY.
BUT MY RIGHTEOUS
ONE SHALL LIFE BY FAITH; AND IF
HE SHRINKS BACK, MY SOUL HAS NO
PLEASURE IN HIM.
But we are not
of those who shrink back to destruction, but of
those who have faith to the preserving
of the soul.
This paragraph is the most severe of the
five warning sections.
Perhaps
this is due to the degree of sin and the descriptions of the
rebellion
committed by those who fall into the peril of the warning.
They
are guilty of willful sin, outright defiance of God (v 26; cf. Num
looks
back to Deut 17:2-6. The context of that OT passage deals with
Israelites
who abandoned the worship of Jehovah to go into idolatry
or
the veneration of other gods. In v 29 the writer of Hebrews
describes
the sins of those who apostatize as trampling under foot
(katapate<w)
the Son of God, of regarding (h[ge<omai,
a sin of the
intellect)
as unclean the blood of the covenant, and of insulting the
Spirit
of grace. In this last sin the verb is e]nubri<zw, a compounded
verb
which describes the awesome violence of God's holy name by
insolence.27
It here parallels the blasphemy of the Holy Spirit (Matt
Sprinkled throughout these descriptions
of sin and rebellion are
allusions
to eschatology, particularly the coming of judgment and the
promise
of blessing.
In several verses there is the
prediction of judgment. The first
allusion
to this judgment is found in the connective yap in v 26. Quite
clearly
this particle introduces an explanation of the significance of
the
approaching day referred to in the preceding verse. That day,
while
it will be a time of vindication and deliverance for God's
people,
will bring condemnation for the lost as is seen in this passage.
Westcott
succinctly asserts, "The mention of 'the day' in v. 25 calls
out
the sad severity of the warning which follows.”28
The judgment is described more fully in
Heb 10:27, the verse
which
follows. The description is very interesting and significant. To
explain
what the judgment involves the writer of Hebrews quotes
27 The only
occurrence of e]nubri<zw
in the LXX is in Lev 24:11 where it describes
blasphemy.
28 Westcott, Hebrews, 327.
TOUSAINT: WARNING PASSAGES IN HEBREWS 77
from
Isa 26:11, a passage which contrasts the righteous with the
wicked.
Specifically, the lost are referred to as "enemies." The Greek
term
u[penanti<oj describes what
is "opposed to, opposite or contrary
to.”29
This assize can hardly be a reference to believers' rewards! The
awesomeness
of this judgment is emphasized by the vocabulary. "The
terror
of the expectation is brought out by a more literal rendering of
the
words, 'a certain fearful expectation of judgment' (ASY); the
indefinite
'a certain' leaves it somewhat open to the reader's imagina-
tion to fill in the
gruesome details of that judgment.”30 Certainly, as
Wescott puts it,
"Such a judgment (c.ix.27) would be, for those whom
the
Apostle describes, condemnation.”31
This future judgment of the lost is
further described in v 29
where
the writer uses an a fortiori argument. The punishment inflicted
for
highhanded or willful disobedience was death (Deut 17:2-6). If
this
was true in the OT for defiance of the law, how much worse will
be
God's judgment for scorning the Son of God (cf. 2:2)? What would
be
worse than physical death but eternal perdition? "The judgment
awaiting
those who will not trust for their salvation in the sacrifice of
Christ
must consist of eternal loss in hell. It is pictured as a fire that is
almost
personified and is possessed of zeal which is about to consume
the
opponents of Christ.”32
The quotations in v 30 taken from the
Song of Moses in Deut
32:35-36
first sets forth the principle that God avenges his enemies.
This
first quotation is not taken directly from the Hebrew or LXX
and
may be a well-known proverb adapted from Deut 32:35.33 While
the
objects of the warning in Deut 32:35 are Israelites, unbelieving
Jews
are in view. As Hughes asserts, "This God whom they have
confessed
as the God of grace and mercy is also the God of holiness
and
justice: faithfulness to his covenant leads to blessing, but rebellion
means
retribution.”34 The second quotation from Deut 32:36 predicts
God's
vindication of his people,
passages
together describe the deliverance of believing
judgment
of those who do not trust in Messiah. Bruce comments,
"This
certainly means that He will execute judgment on their behalf,
vindicating
their cause against their enemies, but also that, on the
same
principles of impartial righteousness, He will execute judgment
against
them when they forsake His covenant.”35
29 The only other
NT occurrence is in Col 2: 14.
30 Lightfoot, Hebrews, 194.
31 Westcott, 329.
32 Kent, Hebrews, 205.
33 The same saying
is found in
34 Hughes, Hebrews. 425.
35 Bruce, Hebrews, 262-63.
78
GRACE THEOLOGICAL JOURNAL
Further reference to judgment is found
in v 31 of Hebrews 10.
While
the verse parallels David's statement, "Let us now fall into the
hand
of the Lord, for His mercies are great" (2 Sam 24:14), the context
is
pointedly judgmental. For a believer it is a merciful thing to fall
into
the hands of a loving God, but for apostates it is punitive and
terrifying.
Not until Heb 10:37-38 is the next
reference to judgment given. It
is
a quotation from Hab 2:3-4. In an article of this
length it is quite
impossible
to discuss the problems of quotation in this passage. It
may
be summarized by saying that the writer of Hebrews introduces
the
Habakkuk quotation by using Isa 26:20, "For yet in a very little
while."
The passage from Habakkuk is a free citation of the LXX
text.
In the use of the quotation, the NT writer refers to the one who
draws
back. The nature of this failure is not spelled out; however, it is
quote
clear that it refers to an apostate. In such a one God takes no
pleasure.
V 39 portrays the destiny of the one who
"shrinks back." For
him
the end is (i,7tWAEtav. Concerning this noun
that
it
. . . means destruction or ruin, and is
commonly used in the New
Testament of eternal destruction. Such
passages as Matthew 7:13;
Romans 9:22; Philippians
aspect of the word. Both Judas and the
Antichrist are called 'the son of
perdition' (John
and ruin which their heinous deeds will
bring. The usage of apoleia
here makes it clear that the judgment
described in this context is not
just a chastening of God's people but
the final destruction of apostates.36
This fourth warning section not only
contains eschatology antici-
pating judgment; it
also looks ahead to promise. The first reference to
this
blessing is found in
abiding
possession. As the Lord had promised in Matt 6:20, they had
laid
up treasure in heaven. Peter also describes the imperishable
quality
of the Christian's inheritance (1 Pet 1:4). The Hebrew believer's.
eschatology
in this time of persecution would be a real source of
encouragement
to him.
V 35 refers to the reward that comes
from confidence. This is not
the
same as the rewards given in I Corinthians 3 and 2 Corinthians 5.
Very
interestingly, misqapodosi<a
occcurs only in Hebrews (2:2;
has
the positive idea of blessing. This noun, derived from misqo<j
and
a]podi<dwmi,
looks at a payment of wages. Quite clearly, this is the glory
36
TOUSSAINT: WARNING PASSAGES IN HEBREWS 79
which
awaits God's child (Rom
ship
of the present pilgrimage to the future reward is the relationship of
faith
to hope, as the quotation which follows teaches (vv 37 and 38)
and
the next chapter so amply illustrates.”37
What the reward involves is stated more
clearly in
consists
of receiving "what was promised." The Greek literally says
"the
promise." The verb used in this verse, komi<cw,
is used with the
promise
in
occurrences
in chap. 11 this vocabulary anticipates the millennium.
The
promise then looks ahead to life in Christ's earthly kingdom.
V 39 explains this as "the
preserving of the soul." Bruce interprets
the
phrase ei]j peripoi<hsin
yuxh?j ". . . a variant expression for
zh<setai in the Habakkuk
quotation in v. 38.”38 "To possess and
preserve
one's soul is the essence of salvation.”39
In summary of the eschatology of the
fourth warning it may be
said
that the promise of life is made and the warning of eternal
perdition
is issued for apostates.
HEBREWS 12:25-29
This fifth warning section is based on
Hag 2:6, a passage which is
predictive
and eschatological. The argument here is another a fortiori
one.
The writer is looking back to
"on
earth" as v 25 states. Today Christ who is in heaven warns
through
his earthly messengers. If the voice on
earth brought in-
escapable
judgment, how much more the voice
from heaven (cf.
2:2-3).
From what those who were disobedient did not escape is left
unstated.
It could be the judgment of death for flagrant disregard of
the
law or it may be the failure to enter the promised land. Probably
it
is the latter alternative since that entire generation failed in this
regard.
To make the point even more forceful and
vivid Hag 2:6 is
quoted,
"Yet once more I will shake not only earth, but also the
heaven."
That passage looks back to the shaking of Sinai.40 The
primary
problem here is how literal one is to take the future shaking
of
earth and heaven.
Although some
interpret the prophecy metaphorically as referring
to the upheavals accomplished by
Christ's first coming in its effect
37 Hughes, Hebrews, 432.
38 Bruce, Hebrews, 275.
39 Kent, Hebrews, 215.
40 Cf. Exod 19:18; Judg 5:4-5; Ps 68:8;
77:18.
80 GRACE THEOLOGICAL JOURNAL
upon Jewish worship and politics, the
parallelism with the former
shaking makes this view unlikely. The
first shaking was physical and
geographical at Sinai. There is no good
reason to take this second
shaking of the earth and the heavens
above it in any less literal sense.41
The writer goes on to say that the only
things which will remain
after
this are those things which cannot be shaken. This is not looking
at
the judgment seat of Christ where the believer's works and motives
are
to be tried by fire. The contrast is between the saved and lost.
This
fits with the conclusion in v 28. It is a kingdom which the
Christian
will receive, not simply rewards in the kingdom.42
Finally, the concept of God as a
consuming fire fits the idea of
the
judgment of condemnation. Hewitt affirms, "At the second
advent
of Jesus Christ, just as the material and transitory will
disappear
and the eternal and permanent will remain, so what is false
and
vile will be revealed in the fire of God's holiness and those whose
characters
are such will be consumed by the fire of His judgment.”43
CONCLUSION
In all five warning passages of Hebrews
the thing to be avoided
by
the original readers of that discourse was not loss of believers'
rewards
but loss of salvation. Quite clearly the writer knew of a group
in
that early congregation who had made professions of faith in Jesus
Christ
but were in peril of jettisoning their confessions to apostatize
and
lapse back into Judaism. The prophetic elements in the warnings
confirm
this interpretation.
41 Kent, Hebrews, 275.
42 The present
participle paralamba<nontej is both present
and futuristic. The
kingdom
is received in the present time by faith; its realization is future. Cf. II
:39-40.
43 Hewitt, Hebrews, 204.
:
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www.grace.edu
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