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A Study Of The Apostle Paul’s Letter To The Hebrews Don’t drift away! Don’t neglect your salvation! Don’t Depart! Don’t fall away! Don’t cast away your.

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Presentation on theme: "A Study Of The Apostle Paul’s Letter To The Hebrews Don’t drift away! Don’t neglect your salvation! Don’t Depart! Don’t fall away! Don’t cast away your."— Presentation transcript:

1 A Study Of The Apostle Paul’s Letter To The Hebrews Don’t drift away! Don’t neglect your salvation! Don’t Depart! Don’t fall away! Don’t cast away your confidence! Don’t harden your heart! How can we neglect so great a salvation? ~ Hebrews 2:3

2 Hebrews: Christ Is Superior! Superior Person (1:1—4:13) Superior to Prophets (1:1-3) Superior to Angels (1:4—2:18) Superior to Moses (3:1-19) Superior to Joshua (4:1-13) Superior Priest (4:14—7:28) Superior to Aaron (4:14—6:12) Superior to Aaron (4:14—6:12) but… We’ll only study 6:4-12 today. Superior to Melchizedek (6:13—7:10) Superior to Levi (7:11-28)

3 Hebrews: Christ Is Superior! Superior Pact to Moses’ (8:1—10:18) Superior Promises (8:1-13) Superior Sanctuary (9:1-15) Superior Sacrifice (9:16-28) Superior Results (10:1-18) Superior Principle (Faith) to Moses’ (10:19—13:25) Superior Things (10:19-39) Superior Actions (11:1-40) Superior Relationship (12:1-29) Superior Way of Life (13:1-25)

4 In our study of we found Paul striving to wean a 30-year old congre- gation from the milk of the Old Testa- ment world of prophecies, types, and shadows of the coming Christ and push them forward … deeper into the New Testament world of their fulfillment in Jesus who would (and did) fulfill all things in the AD 70 destruction of Je- rusalem, Judaism, and its Temple ( cf. ). In our study of 5:11 — 6:3 we found Paul striving to wean a 30-year old congre- gation from the milk of the Old Testa- ment world of prophecies, types, and shadows of the coming Christ and push them forward … deeper into the New Testament world of their fulfillment in Jesus who would (and did) fulfill all things in the AD 70 destruction of Je- rusalem, Judaism, and its Temple ( cf. Luke 21:22 ).

5 He ended that section saying,, indicating that he just hoped it wasn’t too late for them—that they weren’t already too far gone to get them turned around before the perfection or the end occurred, be- cause they’d be destroyed (lost) right along with the rest of the Jews if they didn’t get back on their previous course. He ended that section saying, And this we will do if God permits, indicating that he just hoped it wasn’t too late for them—that they weren’t already too far gone to get them turned around before the perfection or the end occurred, be- cause they’d be destroyed (lost) right along with the rest of the Jews if they didn’t get back on their previous course. After the statement of, Paul contin- ued with his warning by discussing the despair of apostasy. Let’s begin with the root statement in…    After the statement of 6:3, Paul contin- ued with his warning by discussing the despair of apostasy. Let’s begin with the root statement in…   

6 For it’s impossible … if they shall fall away, to renew them again to repentance, since they crucify for themselves the Son of God and put Him to an open shame. Hebrews 6:4a & 6   

7 For it’s impossible … if they shall fall away, to renew them again to repentance, since they crucify for themselves the Son of God and put Him to an open shame. The original term for this phrase means to deviate or turn aside from.

8 For it’s impossible … if they shall fall away, to renew them again to repentance, since they crucify for themselves the Son of God and put Him to an open shame. This word is related to one Paul used in when he told those Christians (who were having a similar problem), fallen from. This word is related to one Paul used in Gal. 5:4 when he told those Christians (who were having a similar problem), You have become es- tranged from Christ, you who attempt to be justified by law; you have fallen from grace.

9 For it’s impossible … if they shall fall away, to renew them again to repentance, since they crucify for themselves the Son of God and put Him to an open shame. In Hebrews Paul wasn’t talking about falling into a moral sin & not repenting of it (although that could perhaps be in- cluded) ; he was re- ferring to apostasy.

10 For it’s impossible … if they shall fall away, to renew them again to repentance, since they crucify for themselves the Son of God and put Him to an open shame. To apostatize means to abandon one’s faith, which is what Paul spoke of in :. To apostatize means to abandon one’s faith, which is what Paul spoke of in 3:12: Beware, brethren, lest there be in any of you an evil heart of unbelief in de- parting from … God.

11 For it’s impossible … if they shall fall away, to renew them again to repentance, since they crucify for themselves the Son of God and put Him to an open shame. The term for this word is interesting: There are two Greek words for : neos refers to something new in time, and kainos refers to something new in condition—to some- thing that has been restored. The term for this word is interesting: There are two Greek words for new: neos refers to something new in time, and kainos refers to something new in condition—to some- thing that has been restored.

12 For it’s impossible … if they shall fall away, to renew them again to repentance, since they crucify for themselves the Son of God and put Him to an open shame. The original word here is from kainos with a prefix added for repetition. I.e., it refers to something which had already been reconditioned once; so to it was to recondition it again. The original word here is from kainos with a prefix added for repetition. I.e., it refers to something which had already been reconditioned once; so to renew it was to recondition it again.

13 For it’s impossible … if they shall fall away, to renew them again to repentance, since they crucify for themselves the Son of God and put Him to an open shame. Due to the way this word is used here (as a state or place), it brings to mind the reality that repent- ance is a gift of God, a gift in the sense that He chose to al- low repentance on the part of man in order to acquire sal- vation. E.g….  

14 For it’s impossible … if they shall fall away, to renew them again to repentance, since they crucify for themselves the Son of God and put Him to an open shame. In we read about how God has ; and in Paul spoke of being patient with quarrelers in case God grants them re- pentance, fitting perfectly with :. In Acts 11:18 we read about how God has granted to the Gentiles repentance to life; and in 2 Tim. 2:25 Paul spoke of being patient with quarrelers in case God grants them re- pentance, fitting perfectly with 6:3: if God permits.

15 For it’s impossible … if they shall fall away, to renew them again to repentance, since they crucify for themselves the Son of God and put Him to an open shame. God is the only One who perfectly knows the heart of a man concerning whether it’s possible to change him or not, so we’re just to do our duty, and let Him take care of the rest. (But let’s not for- get there are excep- tions to this rule, e.g., &.) God is the only One who perfectly knows the heart of a man concerning whether it’s possible to change him or not, so we’re just to do our duty, and let Him take care of the rest. (But let’s not for- get there are excep- tions to this rule, e.g., Mat. 7:6 & 18:15-17.)

16 For it’s impossible … if they shall fall away, to renew them again to repentance, since they crucify for themselves the Son of God and put Him to an open shame. According to the Greek scholars, the original word here cannot be toned down to mean diffi- cult; i.e., it really does mean impos- sible! But why? 

17 For it’s impossible … if they shall fall away, to renew them again to repentance, since they crucify for themselves the Son of God and put Him to an open shame. Since God rejects those who reject Him & His teachings ( as we’ll see in ); He cannot and will not save anyone against his/her will! Since God rejects those who reject Him & His teachings ( as we’ll see in 6:8-9 ); He cannot and will not save anyone against his/her will!

18 For it’s impossible … if they shall fall away, to renew them again to repentance, since they crucify for themselves the Son of God and put Him to an open shame. Yes, a person on his own can choose to reassociate himself with what he had previously rejected, but he will not be forced; this is why Paul said () and why it’s impos- sible to renew him, implying that it can not be accomplished by someone else. Yes, a person on his own can choose to reassociate himself with what he had previously rejected, but he will not be forced; this is why Paul said we ( v. 3 ) and why it’s impos- sible to renew him, implying that it can not be accomplished by someone else.

19 For it’s impossible … if they shall fall away, to renew them again to repentance, since they crucify for themselves the Son of God and put Him to an open shame. The question arises, Why did Paul speak of the impossibility of a return? Haven’t we heard of people who fell away from the church & came back? Sure. So what is the deal here? Well…  

20 For it’s impossible … if they shall fall away, to renew them again to repentance, since they crucify for themselves the Son of God and put Him to an open shame. Paul said this sort of people would be to restore because… Paul said this sort of people would be im- possible to restore because…

21 For it’s impossible … if they shall fall away, to renew them again to repentance, since they crucify for themselves the Son of God and put Him to an open shame. This phrase likely means to their de- triment; see, to return to Judaism would be to renege on Jesus being the Messiah, meaning that He was worthy of death. Besides that…   This phrase likely means to their de- triment; see, to return to Judaism would be to renege on Jesus being the Messiah, meaning that He was worthy of death. Besides that…  

22 For it’s impossible … if they shall fall away, to renew them again to repentance, since they crucify for themselves the Son of God and put Him to an open shame. The idea seems to contrast the idea; i.e., they’d not only crucify Jesus to their own loss, but ( by forsaking what they once professed ) they’d also bring blasphemy & shame on Him in the eyes of others. So…  The putting Him to an open shame idea seems to contrast the for themselves idea; i.e., they’d not only crucify Jesus to their own loss, but ( by forsaking what they once professed ) they’d also bring blasphemy & shame on Him in the eyes of others. So… 

23 For it’s impossible … if they shall fall away, to renew them again to repentance, since they crucify for themselves the Son of God and put Him to an open shame. Instead of glorying in the cross, they’d be encouraging people to see only the shame in it, for to be crucified as a criminal was an ex- tremely shameful way to die ( & ). Now… Instead of glorying in the cross, they’d be encouraging people to see only the shame in it, for to be crucified as a criminal was an ex- tremely shameful way to die ( Gal. 3:13 & 5:11 ). Now… Let’s return to to consider Paul’s description of this sort of people:  Let’s return to verse 4 to consider Paul’s description of this sort of people:  Instead of glorying in the cross, they’d be encouraging people to see only the shame in it, for to be crucified as a criminal was an ex- tremely shameful way to die ( & ). Now… Instead of glorying in the cross, they’d be encouraging people to see only the shame in it, for to be crucified as a criminal was an ex- tremely shameful way to die ( Gal. 3:13 & 5:11 ). Now… Let’s return to to consider Paul’s description of this sort of people:  Let’s return to verse 4 to consider Paul’s description of this sort of people: 

24 Hebrews 6:4b-5    …those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the good Word of God and the powers of the age to come…

25 Before defining these, let me say that I believe these 5 subjects are not only in a staircase series, but the last 4 also simultaneously describe the first one. So let’s consid- er the first one, not just in the series, but also in contextu- al significance. …those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the good Word of God and the powers of the age to come…

26 The term for could re- fer to two things, either separately or simultaneously: It could refer to un- derstanding in gen- eral, bringing in the generic idea of this word being describ- ed by the following four subjects. Or… The term for en- lightened could re- fer to two things, either separately or simultaneously: It could refer to un- derstanding in gen- eral, bringing in the generic idea of this word being describ- ed by the following four subjects. Or… …those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the good Word of God and the powers of the age to come…

27 It could refer to baptism, because this Greek word was used in the first few centuries to indicate the result of one who came to under- stand, bringing in the more specific staircase idea with the first step—bap- tism. Or…    …those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the good Word of God and the powers of the age to come…

28 It could refer to both of these ideas con- currently; this is what I believe be- cause the word means once-for-all, bringing up some- thing done only once —like baptism, while the last four use the word, con- necting them to the word. It could refer to both of these ideas con- currently; this is what I believe be- cause the word once means once-for-all, bringing up some- thing done only once —like baptism, while the last four use the word having, con- necting them to the word enlightened. …those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the good Word of God and the powers of the age to come…

29 Concerning under- standing, we’re re- minded of numerous passages, and here are a couple:   …those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the good Word of God and the powers of the age to come…

30 Of Jesus, Zacharias said, (). And Paul wrote of (). Of Jesus, Zacharias said, To give light to those who sit in darkness ( Luke 1:79 ). And Paul wrote of the light of … know- ledge … in the face of Christ ( 2 Cor. 4:6 ). …those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the good Word of God and the powers of the age to come…

31 Concerning baptism, notice a parallel passage later in Hebrews:    …those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the good Word of God and the powers of the age to come…

32 After speaking of receiving the know- ledge of the truth in, Paul then said in, illuminated. When did they begin having strug- gles? After their con - version, of course. After speaking of receiving the know- ledge of the truth in 10:26, Paul then said in verse 32, Recall [that] after you were illuminated, you en- dured a great strug- gle. When did they begin having strug- gles? After their con - version, of course. …those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the good Word of God and the powers of the age to come…

33 This phrase means that they had ex- perienced Christ and His salvation in their lives. We’re re- minded of numerous passages here as well, but only have time for a few:  …those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the good Word of God and the powers of the age to come…

34 In Jesus said of Himself,. Then later in He said,. And…   In John 4:10 Jesus said of Himself, If [only] you knew the gift of God. Then later in 6:51 He said, I am the living bread which came down from Heaven. If any- one eats of this bread, he will live forever. And…   …those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the good Word of God and the powers of the age to come…

35 Speaking of Jesus, Peter wrote, (). Speaking of Jesus, Peter wrote, You have tasted that the Lord is gracious ( 1 Pet. 2:3 ). …those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the good Word of God and the powers of the age to come…

36 This phrase pro- bably refers to the idea found in :, remini- scent of which applied solely to Christians of that initial gener- ation: This phrase pro- bably refers to the idea found in 1 Cor. 6:19: Do you not know that your body is the temple of the Holy Spirit?, remini- scent of Eph. 1: which applied solely to Christians of that initial gener- ation: …those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the good Word of God and the powers of the age to come…

37 How perfectly this passage parallels the one we’re studying today! In Christ you also trusted, after you heard the word of truth, the Gospel of your salvation; in whom also, having believed, you were sealed with the Holy Spirit of promise, who is the guar-antee of our inheritance until the redemption of the purchased posses-sion. How perfectly this passage parallels the one we’re studying today!

38 This phrase is inter- esting because it’s suggestive of the various times just such a phrase was used in the OT, re- ferring to positive things. E.g….   …those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the good Word of God and the powers of the age to come…

39 In the promise of bringing the children of Isra- el into the land of Canaan was called a from God; and in the bringing of God’s people out of capti- vity was also called a. So it’s no wonder that…  In Jsh. 21:45 the promise of bringing the children of Isra- el into the land of Canaan was called a good word from God; and in Jer. 29:10 the bringing of God’s people out of capti- vity was also called a good word. So it’s no wonder that…  …those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the good Word of God and the powers of the age to come…

40 When the writer of wrote of the coming Messiah, he spoke of medi- tating on a, which fits per- fectly here with peo- ple who were ex- periencing —the fulfilling of the plea- sant promises of the Messianic age. Lastly…   When the writer of Psa. 45:1 wrote of the coming Messiah, he spoke of medi- tating on a good word, which fits per- fectly here with peo- ple who were ex- periencing the good Word of God—the fulfilling of the plea- sant promises of the Messianic age. Lastly…   …those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the good Word of God and the powers of the age to come…

41 Let’s consider this phrase: Just as when we speak of … “the powers that be,” the Gk. term for here was used in reference to other things besides sup- ernatural interven- tion in the material universe (,, & ). So…  Let’s consider this phrase: Just as when we speak of … “the powers that be,” the Gk. term for powers here was used in reference to other things besides sup- ernatural interven- tion in the material universe ( Mat. 24:29, Tts 3:1, & 1 Pet. 3:22 ). So…  …those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the good Word of God and the powers of the age to come…

42 Especially in the context of Hebrews in general ( e.g. & ), and since he was referring to the following age—the new covenant age—about to (mello) come, it seems obvious that Paul was referring to those things which that dawning new age would re- sult in: reformation (), re- freshing restoration (), re- demption (), & resurrection ( & in which Paul even used the term ). Further…  Especially in the context of Hebrews in general ( e.g. 11:35 & 12:22-28 ), and since he was referring to the following age—the new covenant age—about to (mello) come, it seems obvious that Paul was referring to those things which that dawning new age would re- sult in: reformation ( Heb. 9:9-10 ), re- freshing restoration ( Acts 3:19-21 ), re- demption ( Eph. 1:13-14 ), & resurrection ( Luke 20:35 & Php. 3:8-12 in which Paul even used the term power ). Further… 

43 Since revelation would be complete and Christ’s enemies would be crushed, Paul may have also been including the fu- ture of the Gospel’s increase ( cf. &, esp.. Remember… Since revelation would be complete and Christ’s enemies would be crushed, Paul may have also been including the fu- ture of the Gospel’s increase ( cf. Isa. 9:7 & Rev. 21—22, esp. 22:17). Remember…

44 The church was in its infancy during the transition period, so if it had tasted the greatness of the dawning new age then ( they were in the process of it after all, ), how great it’d be when it finally arrived with all of its glory ( cf. )! The church was in its infancy during the transition period, so if it had tasted the greatness of the dawning new age then ( they were in the process of receiving it after all, Heb. 12:28 ), how great it’d be when it finally arrived with all of its glory ( cf. 1 Cor. 13:8-12 )! Now on to Paul’s illustration:    Now on to Paul’s illustration:   

45 Hebrews 6:7-8  For the earth that drinks in the rain that often comes upon it and bears herbs useful for those by whom it’s cultivated receives blessing from God; but if it bears briars & thorns it’s reject- ed & near to being cursed, whose end is to be burned.

46 The term for means land, with primary reference to a piece of land. The term for earth means land, with primary reference to a piece of land. For the earth that drinks in the rain that often comes upon it and bears herbs useful for those by whom it’s cultivated receives blessing from God; but if it bears briars & thorns it’s reject- ed & near to being cursed, whose end is to be burned.

47 The term for is the word from which we get botany, the study of plants. The term for herbs is the word from which we get botany, the study of plants. For the earth that drinks in the rain that often comes upon it and bears herbs useful for those by whom it’s cultivated receives blessing from God; but if it bears briars & thorns it’s reject- ed & near to being cursed, whose end is to be burned.

48 The term for is the word from which we get the name George, a name that refers to a worker of land, a farmer, one who nutures a piece of ground for edible produce. The term for culti- vated is the word from which we get the name George, a name that refers to a worker of land, a farmer, one who nutures a piece of ground for edible produce. For the earth that drinks in the rain that often comes upon it and bears herbs useful for those by whom it’s cultivated receives blessing from God; but if it bears briars & thorns it’s reject- ed & near to being cursed, whose end is to be burned.

49 The term for is the same word found in where, in the KJV, Paul spoke of being. The term for reject- ed is the same word found in 1 Cor. 9:27 where, in the KJV, Paul spoke of being a castaway. For the earth that drinks in the rain that often comes upon it and bears herbs useful for those by whom it’s cultivated receives blessing from God; but if it bears briars & thorns it’s reject- ed & near to being cursed, whose end is to be burned.

50 The here is the, the result of being. The question is, Why did he say, when the normal thing to say would have been ? The burning here is the curse, the result of being rejected. The question is, Why did he say near to being cursed, when the normal thing to say would have been it’s re- jected and will be burned? For the earth that drinks in the rain that often comes upon it and bears herbs useful for those by whom it’s cultivated receives blessing from God; but if it bears briars & thorns it’s reject- ed & near to being cursed, whose end is to be burned.

51 I believe Paul used this time statement because he had something in mind more general than just an individual who re- jects Christ here; i.e., the he had in mind was the end of Judaism that liter- ally was ; so, as mention- ed before, whoever among the Jews rejected Jesus, even at this late date, shouldn’t think they’d escape God’s judgment or curse. Let’s read a couple of verses here. Firstly, : Secondly, turn to and read. I believe Paul used this time statement because he had something in mind more general than just an individual who re- jects Christ here; i.e., the end he had in mind was the end of Judaism that liter- ally was near its cursing; so, as mention- ed before, whoever among the Jews rejected Jesus, even at this late date, shouldn’t think they’d escape God’s judgment or curse. Let’s read a couple of verses here. Firstly, Heb. 2:3: How shall we escape it we neglect so great a salvation? Secondly, turn to and read Heb. 10:26-29.

52 The phrase corres- ponds to God being the Farmer ( George ). So in other words… The blessing from God phrase corres- ponds to God being the Farmer ( George ). So in other words… For the earth that drinks in the rain that often comes upon it and bears herbs useful for those by whom it’s cultivated receives blessing from God; but if it bears briars & thorns it’s reject- ed & near to being cursed, whose end is to be burned.

53 When the farmer sees that a piece of ground yields useful crops, he cares for it with more water and so on; but if it doesn’t yield useful crops, he wastes no more time, energy, or re- sources on it, moving on to other ground. This should remind us of both generic and specific ideas. I.e.…  

54 The general would apply to how that God had tried and tried with the Jews and had reached the end of His pati- ence; with this in mind, Jesus once said to the Jews, (). The general would apply to how that God had tried and tried with the Jews and had reached the end of His pati- ence; with this in mind, Jesus once said to the Jews, The kingdom … will be taken from you and given to a na- tion bearing the fruits of it ( Mat. 21:43 ). Now…    Now…   

55 The specific would apply to how that Jewish Christians had plenty of time to bear fruit or be cursed; Jesus said, ( & ). So again…  The specific would apply to how that Jewish Christians had plenty of time to bear fruit or be cursed; Jesus said, I’m the True Vine, and My Father is the Vine-dresser. Every branch in Me that doesn’t bear fruit He takes away ( curses ); and every branch that bears fruit He prunes ( blesses ) that it may bear more fruit…. If anyone doesn’t abide in Me, he is cast out as a branch & is withered; and they gather them & throw them into the fire, and they are burned ( John 15: 1-2 & 6 ). So again… 

56 This could be an either/or situation, but I believe the more contextual way to interpret this is as a both/and situa- tion, especially if we keep in mind the audience and the times. Now… Just as a word of encouragement fol- lowed the solemn warning in the paral- lel passage (), so the same is true here. Just as a word of encouragement fol- lowed the solemn warning in the paral- lel passage ( 10:26-39 ), so the same is true here.

57 But, beloved, we are confident of better things con- cerning you, yes, things that accom- pany salvation, though we speak in this manner. Hebrews 6:9 

58 By saying this, Paul made it clear that he wasn’t saying that he believed they were presently in the state of being rejected; rather he was trying to head them off, as it were, to point them back in the right direction ( cf. & ). By saying this, Paul made it clear that he wasn’t saying that he believed they were presently in the state of being rejected; rather he was trying to head them off, as it were, to point them back in the right direction ( cf. 3: 12 & 4:1 ). But, beloved, we are confident of better things con- cerning you, yes, things that accom- pany salvation, though we speak in this manner.

59 This phrase describes the ; i.e., not only does this indicate that Paul believed them to still be in a saved condition, but it also —and primarily—in- dicates that they’d bear a lot of fruit, much like what he mentioned in the next verse. This phrase describes the better things; i.e., not only does this indicate that Paul believed them to still be in a saved condition, but it also —and primarily—in- dicates that they’d bear a lot of fruit, much like what he mentioned in the next verse. But, beloved, we are confident of better things con- cerning you, yes, things that accom- pany salvation, though we speak in this manner.

60 For God is not un- just to forget your work and labor of love which you have shown to- ward His name in that you have ministered to the saints and do minister. Hebrews 6:10 

61 For God is not un- just to forget your work and labor of love which you have shown to- ward His name in that you have ministered to the saints and do minister. There’s no word for in the original; so it should read more like the RSV:. There’s no word for labor in the original; so it should read more like the RSV: For God is not unjust as to overlook your work and the love which you showed for His sake in serv- ing the saints.

62 This verse demonstrates that just as Christ is persecuted when His people are persecuted ( cf. ), so God is served when His people are served ( cf. ); and a personal example of this is found in where Paul spoke of their ministering to his needs. By the way, if this is indeed the church in Jerusalem, Paul might even have had all the benevolent deeds of,, and in mind. This verse demonstrates that just as Christ is persecuted when His people are persecuted ( cf. Acts 9:4 ), so God is served when His people are served ( cf. Mat. 25:40 ); and a personal example of this is found in 10:34 where Paul spoke of their ministering to his needs. By the way, if this is indeed the church in Jerusalem, Paul might even have had all the benevolent deeds of Acts 2:44- 45, 4:32-37, and 6:1-6 in mind.

63 And we desire that each one of you show the same dili- gence to the full assurance of hope until the end, that you do not become sluggish, but imi- tate those who through faith and patience inherit the promises. Hebrews 6:11-12   

64 The term for here is a very strong word, meaning that this is what Paul really wanted for them! The term for desire here is a very strong word, meaning that this is what Paul really wanted for them! And we desire that each one of you show the same dili- gence to the full assurance of hope until the end, that you do not become sluggish, but imi- tate those who through faith and patience inherit the promises.

65 This phrase refers back to ; i.e., Paul was en- couraging them to work just as hard at securing their hope to the end as they had worked in serv- ing their brethren. This phrase refers back to verse 10; i.e., Paul was en- couraging them to work just as hard at securing their hope to the end as they had worked in serv- ing their brethren. And we desire that each one of you show the same dili- gence to the full assurance of hope until the end, that you do not become sluggish, but imi- tate those who through faith and patience inherit the promises.

66 is equal to the time when they would, which we’ll get to momentarily. The end is equal to the time when they would inherit the promises, which we’ll get to momentarily. And we desire that each one of you show the same dili- gence to the full assurance of hope until the end, that you do not become sluggish, but imi- tate those who through faith and patience inherit the promises.

67 is an anto- nym for ; to the Romans Paul once wrote ( in para- phrase ), Don’t be slothful in diligence, but be zealous in spirit, serving the Lord (). Sluggish is an anto- nym for diligence; to the Romans Paul once wrote ( in para- phrase ), Don’t be slothful in diligence, but be zealous in spirit, serving the Lord ( Rom. 12:11 ). And we desire that each one of you show the same dili- gence to the full assurance of hope until the end, that you do not become sluggish, but imi- tate those who through faith and patience inherit the promises.

68 The term for is the word from which we get our word mimic. The term for imitate is the word from which we get our word mimic. And we desire that each one of you show the same dili- gence to the full assurance of hope until the end, that you do not become sluggish, but imi- tate those who through faith and patience inherit the promises.

69 would probably be better translated here as long-suffering or en- durance ( cf. ). Patience would probably be better translated here as long-suffering or en- durance ( cf. 10:32 ). And we desire that each one of you show the same dili- gence to the full assurance of hope until the end, that you do not become sluggish, but imi- tate those who through faith and patience inherit the promises.

70 This phrase more literally reads, those who are inheriting the promises ( cf. ); i.e., they, un- like those of &, had the privi- lege of living when the promises were being fulfilled. This phrase more literally reads, those who are inheriting the promises ( cf. 12:28 ); i.e., they, un- like those of 11:13 & 39, had the privi- lege of living when the promises were being fulfilled. And we desire that each one of you show the same dili- gence to the full assurance of hope until the end, that you do not become sluggish, but imi- tate those who through faith and patience inherit the promises.

71 In Paul simi- larly said,. In 10:36 Paul simi- larly said, You have need of endurance so that after you have done the will of God, you may receive the promise. And we desire that each one of you show the same dili- gence to the full assurance of hope until the end, that you do not become sluggish, but imi- tate those who through faith and patience inherit the promises.


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