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Recently I received an e-mail in which I was asked what my thoughts are on Hebrews 3:12-14. The inquirer was not satisfied with the Calvinistic interpretation, nor with the Arminian interpretation, nor even with the GES interpretation. The inquirer felt that even the GES interpretation was not truly a “free grace” interpretation of the passage.
What follows is the response that I wrote to the inquirer, although in this blog post I have expanded on a few more points in greater detail than in my original response, and I have also added more Scripture references; it is my Free Grace understanding of Hebrews 3:12-14.
Let me preface my response by saying that I took a class on the book of Hebrews in Bible school (it was a Free Grace school) and the textbook that we used (besides the Bible of course) was J. Dwight Pentecost's commentary on Hebrews titled: A Faith That Endures (Grand Rapids: Discovery House Publishers, 1992). I would suggest purchasing that book, as I think it is a good commentary on Hebrews and it will be a helpful resource. Also see my Free Grace library for more commentaries on Hebrews that are written from a Free Grace perspective (for example, see the devotional commentary on the book of Hebrews by W. H. Griffith-Thomas). As far as my thoughts on Hebrews 3:12-14, I would say the following:
In Hebrews 3:12, the writer is addressing Jewish believers ("brethren", v. 12). Remember that believers can be "unbelieving" (v. 12). For example, see Numbers 20:12 where Moses is described as an unbelieving believer. Also see Mark 16:14 where Jesus reproaches the disciples "for their unbelief and hardness of heart." Although believers can fall away from the living God (Heb. 3:12) in the sense of fellowship and loss of intimacy, we can never be completely separated from Him (cf. Rom. 8:35-39). As someone has said, "we can fall in the boat but never out of the boat." We may fall away from Him, but He will never forsake us! (See Hebrews 13:5; cf. Deuteronomy 31:8.)
For Hebrews 3:13, see Hebrews 10:26-31. The writer to the Hebrews is warning his readers (the Jewish Christians) that there are severe consequences for going back to Judaism. These consequences do not include loss of salvation, but rather loss of fellowship with Christ. There will be “judgment” (Heb. 10:27) in the sense of chastisement (cf. 1 Cor. 11:32). In other words, the “fire” (Heb. 10:27) that will purge believers is the same fire that will destroy unbelievers (cf. Heb. 12:29; 1 Pet. 4:17). Hebrews 10:31 says, "It is a terrifying thing to fall into the hands of the living God." The writer doesn't say "fall out of the hands of the living God", but instead he's talking about falling "into the hands of the living God." This highlights our eternal security in Christ (cf. John 10:28-29).
In Hebrews 3:12-14, the writer to the Hebrews is telling these saved Jews that if they go back to Judaism and don't persevere to the end, their fellowship with Christ would cease. They would not lose their salvation, but they would lose their fellowship and their intimacy with Christ. The word "parktakers" (Greek metochoi) in verse 14 simply means: a sharer, an associate, fellow, companion; the word "partakers" is a synonym for fellowship, "fellows" (Heb. 1:9, KJV). We partake of Christ daily as we fellowship with Him. In other words, when the writer to the Hebrews says "we have become partakers of Christ if..." (v. 14), that is to be understood in terms of fellowship, not salvation.
This understanding of Hebrews 3:12-14 keeps salvation by grace completely free, and it also rightly distinguishes between the believer's oftentimes faltering condition in this world, versus his or her perfect and unchanging position in Christ.
6 comments:
I think your case is strengthened even more by looking at the reference to Psalm 95 immediately proceeding it. This is a great Psalm of praise that reaches a climax in verse 7 stating that He is their God and that they were the sheep of his pasture. Then immediately he warns these sheep to “…not harden your hearts…”. This warning then seems to be given to the believing Israelites in both Psalms and Hebrews. So it’s not a warning about not being saved, but not enjoying full fellowship with God.
Also, what do you think the author of Hebrews is referring to by “not entering God’s rest?” The historical reference to the Israelites would be not entering the promise land. I’d guess Hebrews is using it as an illustration of not entering full fellowship with our Savior. The suggestion of some that this would mean not entering into heaven or a saving relationship with Jesus, is problematic to me since Moses was not able to enter the promise land. We would not suggest Moses was unsaved simply because he wasn’t allowed to enter the rest of the promise land. Also, using Hebrew 11:29 and Exodus 14:31 we could make the case that a large portion of those that did not enter the promise land were saved.
I’d like to study these warning passages in light of the Israelite’s rebellion, but that is future. I would be interested in hearing your perspective if these two thoughts above, Psalm 95 and not entering the rest, are biblical, and if yes how they might fit with the points you raised. Thank!
Hello Chris,
Yes, I agree with you. I think you explained it well. Those are good points; thanks for sharing!
In regards to your question: “what do you think the author of Hebrews is referring to by ‘not entering God’s rest?’ I do agree with your thoughts about it. But just to elaborate a little more, I think it’s helpful to keep in mind what you pointed out, that Moses was a believer and yet he did not enter into the Promised Land because of his unbelief (Num. 20:12; Deut. 1:37). So if Canaan represents Heaven (which it doesn’t), then Moses was unsaved! The same can be said of his brother Aaron (Num. 20:12). The same is also true in regards to practically the whole nation of Israel that came out of the land of Egypt, with the exception of Caleb and Joshua (see Deut. 1:34-38). Those two men (Caleb and Joshua) were the only ones who came out of Egypt and who also went on to enter into the Promised Land. But who would say that none of the others were saved?! As you pointed out, the text indicates that many actually were saved, for they had “believed in the LORD” (see Exodus 14:31). In regards to this, I remember reading a book some years ago titled The Wonder of Worship, by Professor Ronald B. Allen. In the book, Dr. Allen affirms that Exodus 14:31 refers to saving faith. Dr. Allen makes the same point in an article on worship titled “Worship in the Psalms: Exodus 15 and the Praise of God, Part Two” (Reformation and Revival, Vol. 9, Num. 3, Summer 2000). In the article, Dr. Allen writes the following in regards to Exodus 14:30-31:
“It is also essential for us to understand that the people who sang these happy words on that glad day were people of faith — saving faith. The last two verses of Exodus 14 speak of the consequences of God's acts of deliverance of Israel at the Red Sea. We observe that the people had witnessed God's actions and that they had responded in fear and in faith (v. 31). The terminology of fear and faith is of great significance here. This is not the fear of terror, but of wonder; not of fright, but of awe, not of horror, but of worship. The positive sense of the ‘fear of Yahweh’ in the Hebrew Bible is tantamount to speaking of saving faith. This is at the core of biblical wisdom (Proverbs 1:7), and is the heart of biblical faith (Genesis 22:12). The words of Exodus 14:31, ‘and believed the Lord and his servant Moses,’ are even more important in this regard. The words of Genesis 15:6 are well known. Abram’s faith was accounted by God as righteousness. This is the foundation of the concept of salvation by grace through faith in the Bible; see Paul’s development of this grand theme in Romans 4. Less well known, however, are the words of Exodus 14:31. In the Hebrew text, the construction of the words leads to this more literal rendering: ‘and believed in Yahweh.’ That is, the construction is the same here as in Genesis 15:6, ‘And Abram believed in Yahweh’ (except the verb is in the plural). My point is that God who accounted the faith of Abram as righteousness in Genesis would have done the same for the nation here in Exodus. They, like their grand ancestor, had responded in saving faith. And in great song they expressed the content of that faith. This is the meaning of the words, ‘He is my God, ... My father's God’ (Exodus 15:2). Moses and the people who sang with him were asserting that they had the same faith in Yahweh that their father Abram had experienced. The praise of God that matters comes from the people of faith.” (Ibid., pp. 114-115.)
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But getting back to your question, “what do you think the author of Hebrews is referring to by ‘not entering God’s rest?’” I would say that the “rest” spoken of in Hebrews 3:11 is a reference to sanctification rest. Not salvation rest in the sense of justification, but rather in the sense of sanctification. It is the believer’s rest. It is the “rest” of ceasing from a works-based approach to salvation and to living the Christian life. Remember, the book of Hebrews was written to Jewish believers who were being tempted to go back to Judaism, which was a legalist system of do’s and don’ts, like the apostle Paul talks about in Colossians chapter 2 when he says, “If you have died with Christ to the elementary principles of the world, why, as if you were living in the world, do you submit yourself to decrees, such as, ‘Do not handle, do not taste, do not touch!’ (which all refer to things destined to perish with use)—in accordance with the commandments and teachings of men? These are matters which have, to be sure, the appearance of wisdom in self-made religion and self-abasement and severe treatment of the body, but are of no value against fleshly indulgence” (Col. 2:21-23). Remember, according to the Jewish dietary laws given to the Jews back in the Old Testament, they were prohibited from eating certain foods (such as pork, for example). The apostle Paul is saying that those rules and regulations are no longer the means of pleasing God. Similarly, the apostle Paul says that “the kingdom of God is not a matter of eating and drinking, but of righteousness, and peace, and joy in the Holy Spirit” (Rom. 14:17).
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For Hebrews 4:1, cross-reference Matthew 11:29 where Jesus says, “Take My yoke upon you, and learn from Me, for I am gentle and humble in heart; and you shall find rest for your souls.” While Matthew 11:28 refers to salvation rest (justification rest), Matthew 11:29 refers to sanctification rest. In other words, in Matthew 11:29, Jesus is talking about discipleship (i.e. living the Christian life), not salvation. Commenting on Matthew 11:28-30, Dr. Barnhouse affirms: “I believe that this goes much further than salvation. ‘Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light’ (Matt. 11:28-30). It's well to note that the word rest is found twice here. Two centuries ago, Charles Wesley wrote the hymn, ‘Let us all in thee inherit, Let us find the second rest. Take away our love of sinning, Alpha and Omega be.’ This was a declaration of the two kinds of rest. And what Wesley was singing was, ‘Let us find the second rest.’ Jesus said, ‘Come . . . and I will give you rest. Take my yoke . . . and ye shall find rest.’ They are quite different. The one is peace with God; the other is the peace of God. One is a rest that is given; the other is a rest that is found. ‘Come unto me . . . and I will give you rest’ is the rest of security and the ‘take my yoke’ is the rest of surrender. The first is a sign that the war is over and you can enter into peace, the second lets you enjoy the peace.” (Donald Grey Barnhouse, The Love Life: A Study of the Gospel of John [Glendale, CA: Regal Books Division, G/L Publications, 1973], pp. 316-317, emphasis and ellipsis his.)
For Hebrews 4:2, see Colossians 2:6 where the apostle Paul says, “As you therefore have received Christ Jesus the Lord [by faith], so walk in Him.” This is the faith rest! And this is what the writer to the Hebrews is talking about in Hebrews 4:9 when he says, “There remains therefore a Sabbath rest for the people of God.” God’s rest is still available today! It is “The Rest of Faith in a Finished Work” (as the marginal note says in my Thompson Chain Reference Bible). The believer’s rest is a sanctification rest for the people of God; it is a rest of faith, not works! God’s rest means living by His grace through faith, not by works (Heb. 4:10; cf. Gal. 3:1-3). The Christian life is not lived by following a legalistic system of do’s and don’t as in Judaism, but rather simply walking by faith, believing the promises of God, resting in what Christ has fully accomplished on the cross once and for all! Judaism was “a mere shadow of what is to come; but the substance belongs to Christ” (Col. 2:17). If the Hebrew Christians were to actually go back to Judaism, they would in effect be regarding what Christ did on the cross as “an unholy thing” and their reversion to Judaism would be an insult to the Spirit of grace (see Hebrews 10:29).
So that is how I understand Hebrews 3:11 and what it means when it says, “They shall not enter My rest.” It is the “rest” of living the Christian life by grace through faith, not by works of the Law. It is the believer’s rest, the Christian’s rest, the faith rest; it is the “rest” of fellowship and service, not salvation. We enter God’s rest “Today” (Heb. 4:7) as we walk by faith and rest in the promises of God. The “Sabbath rest for the people of God” (Heb. 4:9) is a daily and continual rest that we enter into and live by faith as we believe the promises of God.
Thank you for your thorough reply. It is appreciated!
Thank you so much for this commentary! I’m reading the book of Hebrews right now and this has brought a lot of great insight to the reading! Wish you could do this with the whole book of Hebrews!
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