answering some questions regarding miracles, 23 minutes (English with Indonesian translation)
answering some questions regarding miracles, 23 minutes (English with Indonesian translation)
2-minute discussion of the meaning of Hebrew 6:4-6:
Origen was likely right that only God knows. Nevertheless, here are a few thoughts in this one-minute and 45-second video:
In this nine-minute video, we look at some other verses and phrases that are often taken out of context: “seek first the kingdom, and all these things will be added to you”; “Now faith is the substance of things hoped for”
There are different definitions of once-saved-always-saved, and in this post I am challenging only one version. The point is not to make Christians nervous about their salvation; biblical writers assure Christians who have been persevering that they will persevere (Phil 1:5-7; Heb 6:9-10). The point is to recognize that apostasy is possible and that it happens sometimes.
If you have been a Christian very long, you probably know some who started with you in the faith who have since fallen away. I have known many who were zealous colleagues who no longer even claim to be Christians; some, in fact, claim to be something else.
Calvinists and Arminians may disagree on whether a person was provisionally converted or not, but they both agree that only those who persevere to the end will be saved. A Calvinist would say that someone who falls away was not genuinely converted to begin with (cf. John 6:64; 1 John 2:19)—that is, from the standpoint of ultimate salvation, which God already knows. An Arminian would say that, from the standpoint of human experience, which is what we can know, the person was provisionally converted but fell away and thus was not ultimately saved. But both agree that a person who turns away from faith in Christ and never returns is not ultimately saved. Both of these perspectives have biblical support, one from the standpoint of God’s foreknowledge and the other from the standpoint of human experience.
But “once-saved-always-saved” as it is commonly taught in many churches is neither Calvinism nor Arminianism. Many teach a cheap version of “Once-saved-always-saved,” wherein anyone who professes conversion remains in Christ no matter what happens. Let us say they become an atheist theologically, an axe-murderer morally, or even simply a spiritual couch potato that hasn’t thought about God for years. Are they still counted as believers in Christ? (Because this contorted hope seems to flourish particularly in some Baptist churches, I should note, lest you think I am picking on Baptists, that I’m a Baptist minister myself, albeit a charismatic evangelical one.)
Various texts warn that a person will be saved only if they persevere. Christ has reconciled you to present you to God, Paul warns, “if you continue in the faith” (Col 1:23). God cut off unbelieving branches and grafted you in, but if you do not continue in his kindness, you too may be cut off (Rom 11:22). (Paul speaks here of individual Gentiles, not of Gentiles as a whole, since in the context he did not believe that every individual Jewish person had been cut off.) The letters to the seven churches in Revelation 2—3 repeatedly offer promises to those who overcome, conditioning the reward on perseverance. One must hold onto what one has, lest someone else take one’s crown (Rev 3:11), presumably the crown of life (2:10); those believers who overcome will not be blotted out of the book of life (3:5).
Jesus warned some who “believed” in him that they would become his disciples and know the truth if they continued in his teaching (John 8:30-32); they did not do so (8:59). In John’s Gospel, saving faith is faith that perseveres, not the faith of a fleeting moment. Jesus warns his own disciples to continue in him; if someone did not do so, they would be cast away and ultimately burned (15:5). (Fire was a familiar Jewish image for Gehenna, used also elsewhere in the Gospels.)
A wide array of texts warn that a person will be lost if they do not persevere. Because Galatian Christians were trying to be made right with God by keeping the law, Paul warned that they had been cut off from Christ and had fallen from grace (Gal 5:4); Paul was laboring again until Christ would be formed in them again (4:19). Paul even disciplined himself to ensure that he did not fail the test (1 Cor 9:27), but warned the Corinthians to check themselves to see whether they were failing it (2 Cor 13:5). Some of these references could be hyperbolic, dramatic ways of warning his hearers that they were on the verge of losing something they had not yet lost (cf. perhaps 2 Cor 5:20; 6:1, 17-18). Nevertheless, they hold out the terrifying possibility of apostasy.
This is especially emphasized in Hebrews. Punishment for turning from the way of salvation now is harsher than under the law (Heb 2:1-4). Those who turned from God in Moses’s time never entered God’s rest; how much more would that be true for those now who, hardened by sin, stopped believing Jesus Christ (3:7-15; 4:1, 11)!
Hebrews 6 warns particularly explicitly that those once converted could fall away. Being “enlightened” (6:4) refers to conversion (10:32); “tasting” the heavenly gift and future era (6:4-5) refers to experiencing it (the same Greek term applies to Jesus experiencing death in 2:9); being made “partakers of” or “sharing in” the Spirit (6:4) also refers to genuine believers (cf. the same Greek term in 3:1, 14). But if this person “falls away” (6:6; the language appears in the Greek version of the Old Testament for turning from God, e.g., Ezek 18:24; cf. different wording in Mark 4:17), they cannot be repent anew because they are crucifying Jesus again and publicly shaming him; they will be burned (Heb 6:8).
Because Christ is the only true sacrifice for sins (10:1-21), those who sin by continuing to resist him have nothing left but terrifying judgment (10:26-31). Those who turn back from faith face destruction (10:39). One should not be like Esau, who had no second chance (12:16-17). If those who rejected God’s message at Sinai were judged (12:18-21), how much greater is the judgment for rejecting the new covenant (12:22-29).
Some of the warnings in Hebrews sound as if those who fall away cannot be restored; yet many of us know some people who did fall away and yet were restored. This is explained in various possible ways (e.g., that their previous conversion experience was incomplete or that their apostasy was incomplete), but it is also possible that Hebrews is simply warning that there is no other way of salvation. If we leave Christ looking for something beyond him, we will not find it. James 5:19-20 sounds as if turning back to the way of Christ someone who strayed from it brings that person back to salvation and forgiveness.
Hebrews repeatedly exhorts its audience to hold fast our confidence in Christ (Heb 3:6, 14; 4:14; 10:23); we must not abandon our confidence (10:35), which has the reward of eternal life (10:34-39). We have become Christ’s house, heirs of the future world, the author declares, if we continue to be believers in him (3:6, 14; 6:11-12); if we fail to persevere, we face judgment (2:2-3; 4:1; 8:9; 10:26, 38; 12:25).
To persevere in faith, we should continue to trust in Christ (Heb 3:19; 4:2; 10:35—11:1; on the topic of faith in Hebrews, see http://www.craigkeener.com/faith-the-assurance-of-things-hoped-for-%E2%80%94-hebrews-111/); support one another in the faith (3:13; 10:23-26); and grow more mature in biblical understanding (5:11—6:12). Similarly, 2 Peter advises various virtues that will keep one growing and prevent falling away and so missing the Lord’s eternal kingdom (2 Pet 1:5-11).
Many beliefs today are popular because they appeal to our weakness rather than because they are biblical. Such beliefs include spiritual justifications for materialism, theological exemptions from suffering tribulation, and even justifications for not sharing our faith with others. The idea that someone who professes conversion will share eternal life even if they do not persevere as believers in Christ is another belief that is comforting—and dangerously false.
For some people with less self-confidence (sometimes including myself), such warnings are unnerving. But biblical warnings are qualified for those who have already been demonstrating perseverance and the seriousness of their faith (Phil 1:6-7; Heb 6:9-10). (Still, even this assurance could be accompanied by exhortation to persevere, Heb 6:11-12.) It is important to remember that the keeping does not depend on us having infinite strength; it is God’s own power that preserves us through our faith (1 Pet 1:5), and no one can snatch us from his hand (John 10:29).
If overconfidence in ourselves is an error, so is underconfidence in the one who drew us to himself to begin with. Our baptism is meant as a helpful reminder that we passed from one realm to another; we do not pass away from Christ because some bad thought comes to our mind or we fail one spiritual test. The latter misconception is probably a recipe for spiritual obsessive compulsive anxiety! Falling away refers to someone who is no longer following Christ, not someone who is simply imperfect in our maturity or discipleship.
The warnings are instead for those tempted to fancy that we are saved by a single act of prayer or physical washing rather than by Christ, who treat salvation only as a cheap fire escape instead of rescue from being alienated from God. It is God’s act in his Son’s death and resurrection that saves us, provided that we accept his gift, i.e., believe this good news. His gift is eternal life in his presence, an eternal life that begins when we truly believe—welcoming a new life in Christ.
Christ’s superiority to the angels (1:1-14) also made him greater than the law, believed to have been mediated through angels (2:2-3). Some second-century Jewish followers of Jesus, eager to affirm Jesus as greater than merely human but reluctant to consider him divine, viewed him as an angel; if any of this work’s audience held this view, the author could respond to such ideas as well.
Verses 1-2: The most stylish Greek authors often sought to imitate older prose models, and employ Attic (classical Athenian) language. Hebrews 1:1-2 includes some of the most sophisticated Greek in the New Testament. The writer may imitate elements of the widely-circulated prologue of Sirach (Ecclesiasticus). The writer uses the rhetorical device called alliteration: verse 1 includes five words (out of 12) beginning with the letter “p.”
Developing Old Testament ideas (for example, Proverbs 8:30), many Jews believed that God created everything through his Wisdom, the closest category Judaism offered to something divine in character yet distinct from the Father. The Old Testament used “last days” for the time of the end (for example, Isaiah 2:2; Hosea 3:5; Micah 4:1); Christ has now inaugurated these days.
Verse 3: Hellenistic Jewish teachers viewed Wisdom as God’s exact image, the prototypical stamp by which he imprinted the seal of his image on all creation (just as an image was stamped on coins). Enthronement at the king’s right hand (the highest honor) alludes to Psalm 110:1, which the author will quote explicitly in Hebrews 1:13. “Purification of sins” refers to priestly activity, thus implicitly alluding to Psalm 110:4, which will feature heavily later in Hebrews.
Verse 4: In contrast to Christian and many more mainstream Jewish opinions, some Diaspora Jewish thinkers believed that angels aided in creation. Some Jews also believed they aided in intercession. None is comparable, however, to Jesus’ role.
Verse 5: Angels could be “sons of God” (for example, Job 1:6), but not in the distinctive sense here (THE Son). The Dead Sea Scrolls already linked Psalm 2:7 and 2 Samuel 7:14 in speculations about the coming Messiah. Such an association was natural in Jewish midrash, which frequently linked texts on the basis of a common key term (here, “Son”). In its original setting, Psalm 2 celebrated the promise to David’s line in 2 Samuel 7, its “begetting” applying to the new king’s coronation (or in Jesus’ case, his exaltation to the Father’s right hand; cf. Acts 13:33). Diaspora Jews sometimes introduced biblical quotations with rhetorical questions; the writer repeats this question at 1:13, using “inclusio,” an ancient framing device that brackets his biblical support in 1:5-13.
Verse 6: The “firstborn” had the greatest inheritance rights of any son (Deuteronomy 21:17); this was the title of the Davidic king in Psalm 89:26-27. The author now cites from Deut 32, a passage that Diaspora Jews used in worship alongside Psalms (and that was often cited in the New Testament). The quotation is from a part of Deuteronomy 32 in the Septuagint that does not appear in our current Hebrew text (but which probably reflects a Hebrew original, since it appears in the version found in the Dead Sea Scrolls.
Verse 7: Psalm 104:4 could simply claim that God uses winds and fire as his messengers, but by this period most Jewish writers interpreted it to mean that angels were made of fire. Angels are created and subordinate, in contrast to the exalted Son (Hebrews 1:8-13).
Verses 8-9: Although Psalm 45 may originally refer to a royal wedding celebration, part of it appears to address God directly (especially in the Greek version used here). Since Psalm 45:6 (Hebrews 1:8) addresses God the king, the writer can assume that Psalm 45:7 (Hebrews 1:9) continues to address him, while also distinguishing him from the God who anointed him. Thus the writer can affirm Jesus’ deity while distinguishing him from the Father.
Verses 10-12: Ancient writers sometimes separated quotations merely with “and” (or, “and he said”). Because interpreters often linked texts based on a common key word (see comment on 1:5), God’s throne being “forever” in Hebrews 1:8 may provide the link for God’s eternality in Psalm 102:25-27, cited in Hebrews 1:10-12.
Verse 13: Because interpreters could link texts based on a common key term or concept, and the author has spoken of God’s eternal “throne” in 1:8, citing Psalm 110:1 here (regarding seating at God’s right hand; already alluded to Heb 1:3) is natural.
Verse 14: The writer proved that the angels were ministering spirits in 1:7; they serve not only the greatest heir (1:4) but also those inheriting salvation (1:14), fitting the common Jewish notion of guardian angels watching over the righteous.
Hebrews 11:1 declares that “faith is the substance of things hoped for, the evidence of things not seen.” Although the verse expresses faith in terms of what we hope for–suggesting a future emphasis–some popular preachers have emphasized the first word of the verse in many translations: “Now.” They read “now” as if it were an adjective describing faith: “Hebrews says ‘now-faith,’ so if it’s not ‘now,’ it’s not ‘faith.’” Thus, they claim, one must have faith for the answer now; if one merely believes that God eventually will answer the prayer, they claim that one does not have faith.
Other passages may stress the importance of believing God in the present (like the woman with the flow of blood touching Jesus’ garment), but that is not the point of this passage. First, the English word “now” is not an adjective but an adverb; thus the English text, if it referred to time at all, would not mean, “the now-kind-of-faith is,” but “faith currently is” (i.e., “now” does not describe faith). But second, the passage was not written in English; it was written in Greek, and the Greek word translated “now” here does not have anything to do with time at all. It simply means “but” or “and”—”And faith is.” (It is “now” only as in “Now once upon a time”—this particular Greek word never has to do with time.) The popular preachers apparently were in such a hurry to get their doctrine out that they never bothered to look the verse up in Greek.
Context makes it clear that this verse addresses reward in the future, not the present. The first readers of Hebrews had endured great sufferings (Heb. 10:32-34), but some were no longer pursuing Christ with their whole hearts, and some were in danger of falling away (10:19-31). The writer thus exhorts the readers not to abandon their hope, which God would reward if they persevered (10:35-37); he trusted that they would persevere in faith rather than falling back to destruction (10:38-39). That persevering faith was the faith that laid hold on God’s promises for the future, the kind of faith great heroes of faith had exhibited in the past: for instance, we know Enoch had this faith, for the Bible says that he pleased God, and no one can please God without such faith (11:5-6).
Most of Hebrews 11’s examples of faith are examples of persevering faith in hope of future reward: Abraham left his present land seeking a city whose builder and maker was God (11:8-10); Joseph looked ahead to the exodus which would happen long after his death (11:22); Moses rejected Egypt’s present treasures in favor of future reward (11:24-26); and so on. The writer concludes with those heroes of the faith who suffered and died without deliverance in this life (11:35-38). In fact, though history commended the faith of all the heroes of this chapter, the writer declares that none of them received what God had promised them (11:39-40).
Finally the writer points to the ultimate hero of the faith–the author and perfecter of our faith, who endured the cross in hope of his future reward, the joy of His exaltation at God’s right hand (12:1-3). If all these men and women of faith had endured in the past, why did the Hebrews balk at the shedding of their blood (12:4), at the trials which were just the Lord’s temporary discipline (12:5-13)? Instead of falling away (12:14-29) because of their persecution, they were to stand firm in Christ, not being moved away from the hope of their calling. “Faith” in this context means not a momentary burst of conviction, but a perseverance tested by trials and time that endures in light of God’s promises for the future.