Bailey, NT 645, January 2011

Perseverance in the Face of Persecution (Hebrews)

Increasingly, American Christians today are challenged by a secular culture (both within and
outside of the church) that wages war on our faith. Pressures to be “open minded,” to accept
homosexual marriage as the legitimate and loving stance1 to embrace all faiths as equal, to deny
the necessity of Christ‟s atoning sacrifice, to embrace even the apostate, and to adopt universalist
thinking whereby everyone enters into a heaven orchestrated by a “loving” God who would turn
none away.2 In short, we are increasingly faced with a cultural clash of modern faith and ideas
which, on the surface, appear to many to be kinder, gentler, smarter and more scientifically and
socially sophisticated than historic Christianity. Yet, God has not called us to be open-minded
(nor narrow-minded), but rather single-minded. Should this trend continue, classic Christians
may well not only be a minority, but an increasingly ostracized and ridiculed minority. We too
must “Take care … lest there be in any of you an evil, unbelieving heart, leading you to fall
away from the living God” (3:12).
The audience of Hebrews faced similar, albeit greater social pressures than today‟s
American Christians. In the midst of a community-based society, they suffered ostracism,
imprisonment, confiscation of their possessions, ridicule, degradation, and – in a shame-based
culture – humiliation (10:32-34). And while they hadn‟t faced martyrdom at the time of the
writing, (12:4) there is scholarly speculation that the author thought this fate might lay in their
future (particularly if the letter was written to those in Italy before the persecution inflicted by
Nero – or possibly during the reign of Domitian).
They were adjured not to rely on the Jewish sacrificial system, but rather on the finished
work of Christ who was their High Priest. While today we may not be tempted to indulge in
these Old Testament practices, we may replace our faith in Christ‟s atoning blood with faith in
Fox News analysts, political engagement or argumentative Facebook responses or blogs aimed at
those with whom we disagree, instead of engaging in civil debate, social justice and pursuits of
personal godliness with an eye toward entering into our culture in every arena of discipline (so
that, as Paul wrote, we might “become all things to all people, that by all means (we) might save
some” [1 Cor. 9:22b NIV]).
The central problem faced by these flagging and weary believers was the threat of falling
into a state of unbelief and failing to enter into God‟s Sabbath rest – a far greater threat than the
immediate woes they were facing from their neighbors. (3:12, 4:11) The author described his
audience as spiritually immature (5:11,12) and, by inference, as waning in their faith while
awaiting the second coming of Christ (9:28). He might well have been writing today. Hebrews
paints a picture of believers who were languishing in their faith. The pressures of their neighbors,
the cares of the world and the passage of time had eroded their confidence in their faith. Some
had even fallen away. These were not a persecuted group, but rather a group that had lost societal
standing and property without seeing an expected reward for their faith. Rather than seeking

1
CNN Wire Staff, “Justice Department will no longer defend DOMA in legal challenges, February 23, 2011,
http://politicalticker.blogs.cnn.com/2011/02/23/justice-department-will-no-longer-defend-doma-in-legal-
challenges/?iref=allsearch; Chuck Colson, “Who‟s Bashing Whom? Gay „Marriage‟ and Civil Discourse” March 1,
2011, http://www.breakpoint.org/bpcommentaries/entry/13/16538 , and Tom Krattenmaker, On gay rights, keep
fighting or adapt?” February 14, 2011, http://www.usatoday.com/news/opinion/forum/2011-02-14-
column14_ST_N.htm
2
Denny Burk, “Rob Bell Outs Himself,” February 26, 2011, http://www.dennyburk.com/rob-bell-outs-himself/

1
God‟s approval, they were seeking approval from their neighbors. Along with their spiritual
immaturity, peer pressure and societal pressure, was wearing them down. The author had a big
job on his hands to persuade them to stay true to the faith and to persevere under pressure. He
balanced arguments based on fear with words of encouragement and examples of people who
lived lives of faith (11). The premier example was Jesus who suffered deeply, but who kept His
eye on the prize, securing their place in the heavenlies.

The author was making the case for staying the course and viewing their position in light of
their relationship to a God who would welcome them into His throne room of grace. He
acknowledged that it was okay to despise the shame, but that like Abraham, Moses and Jesus
they could set their eyes on a heavenly prize. He encouraged them to support one another in their
commitment to remain faithful. In light of their reduced self-image, he painted a picture of their
true worth in the eyes and plan of God.
One persuasive technique he used was to reveal to them contrasts and comparisons both
to express theology and to use as exhortations. The theological aspects were used to explain why
Jesus should be held in such high esteem and hence why denying Him was so dangerous. The
exhortations were contrasted to show the end results of good and bad role models. Should they
grasp these lofty truths, they, too, would experience the joys of eternal life. He contrasts Moses
and the angels with Jesus; the ways of Esau and Cain with the faith of others who came before
them like Abraham and Noah; the temporary nature of the earthly temple and sacrifices with the
heavenly tabernacle and the completed sacrifice of Christ. Much like Elisha prayed to God to
open the eyes of his servant, the author means to open the eyes of his hearers to see beyond their
present heartache and discouragement. “Because God‟s realm alone lasts, all that belongs to it is
labeled „better,‟ superior to the things that belong to this realm.”3
Additionally, the author, probably an educated Greek, utilized the art of classical Greek
persuasion.4 Among his emotional arguments, he expressed God‟s anger (“it is a fearful thing to
fall into the hands of a living God,” cf. 10:27-31;), evoked their fears (“It is impossible for those
who have been enlightened … if they fall away, to be brought back into repentance…” 6:4-6),
enlisted their confidence (“So we say with confidence, „The Lord is my helper; I will not be
afraid. What an man do to me?‟” 13:6), aroused their shame (“You need milk, not solid food!”
cf. 5:11-14), and encouraged their emulation of familiar historical figures along with Jesus
(“Therefore…let us run with perseverance the race that is set before us. Let us fix our eyes on
Jesus … so you will not grow weary and lose heart.” 12:1-3; cf. 11). In a mode less familiar to
our western ears was the idea of favor – or as deSilva put it, “honoring the divine Patron.”5 Jesus
was the mediator (8:6; 9:15; 12:24) between them (the recipients in need of a favor) and God
(the Patron). The receiver was expected to express gratitude in proportion to the gift given.
“There is a danger, therefore, in denying or minimizing our connection with Jesus; there is
limitless advantage, however, in continuing to claim this connection and to respond to Jesus with
loyalty and gratitude, no matter what the cost in this world. Within the argument of Hebrews, we
either honor and obey God at the risk of dishonoring and provoking the world, or we honor and
conform to society at the risk of dishonoring and provoking God.”6

3
David A. deSilva, An Introduction to the New Testament: Contexts, Methods & Ministry Formation (IVP
Academic, 2004), pg. 791
4
Ibid. pg. 781-787
5
Ibid. pg. 792
6
Ibid. pg. 792

2
 Above all, the author examined the Old Testament filtered by his Christian
understandings. He wanted to ensure that they went beyond their elemental grasp of the
Scriptures to dig deeper into the depths of their meaning. Hebrews relies more fully on the Old
Testament than any other New Testament book of the Bible. The author appeared confident that
by leading them into a more mature faith, they would, once again, prove able to rise to the
challenges confronting them, stay the course and enter into eternal rest.
After reminding his hearers of the supreme greatness of the One they served, he began to
break down the consequences of abandoning their faith. In chapter two he warned them to pay
attention and not to neglect their salvation. He pointed out that this precious salvation cost Jesus
His life. In chapter three and four he elaborated on this theme by exalting Jesus as their great
High Priest, enticing their weary hearts with the promise of a Sabbath rest, but warning them that
they were in grave danger of losing that promise through unbelief. This was the key point of the
author: that it was unbelief that caused the Israelites to forfeit entering into the promised rest
found in the Promised Land. The author‟s warning was stern in Heb. 3:7, 8: “Today, if you hear
his voice, do not harden your hearts as in the rebellion ...” This was such an important point that
he repeated himself in verse 15. It is shocking to find that these Israelites could have left slavery
behind, only to never arrive at their destiny. The finality of God‟s resolve in relationship to their
disobedience and unbelief was punctuated by the declaration in Hebrews 10:31 where he wrote,
“It is a fearful thing to fall into the hands of the living God.” Any fear the audience might have
felt toward their neighbors paled in comparison to the fear of having come so far and yet failing
to please God in the end. By contrast, Abraham (like the Israelites) left the land he knew to travel
to an unknown destination. Unlike the Israelites, he had no thoughts of turning back. “Abraham
was looking for a city made by God, not by a human being (11:10), much as the sanctuary in
which Christ serves was made by God and not human hands (8:2).”7 With such compelling
examples, why wouldn‟t they want to follow the path of perseverance? They were to follow in
Abraham‟s, and more importantly Jesus‟ footsteps: he was pointedly directing his hearers toward
their heavenly destination of rest.
This promised rest had several layers. Genesis 1 and 2 describes the story of creation.
From days one through six, each day ended with the refrain: there was evening and morning on
day x. But something surprising happened on the seventh day – on the day God rested this refrain
was absent. “From this the Rabbis argued that, while the other days came to an end, the day of
God‟s rest had no ending; the rest of God was for ever. Therefore although long ago the Israelites
may have failed to enter that rest, it still remained.”8 Further scholarly debate centers on whether
this rest was meant to be a present reality or a future hope. The implication was that this Sabbath
rest was available in “shadow” form in the present, before reaching their future Sabbath rest
offered in heaven. But the focus of this rest was definitively on the final destination. As Hebrews
13:14 states, “For here we do not have an enduring city, but we are looking for the city that is to
come.” Clearly, it was not too late for these believers to enter into this rest by means of faith: this
was not a wake up call they could afford to ignore. Nor should they have wanted to: to worn out
and discouraged saints, this was good news. It was a rest that could provide refreshment for their
souls, renewed hope for facing the challenges of each day, and strength for their journey to their
final destination. But the author wasn‟t finished: in chapter four he returned to his refrain on the

7
Kenneth Schenck Understanding the Book of Hebrews: The Story Behind the Sermon (Westminster John Knox
Press, 2003) pg. 62
8
William Barclay The Letter to the Hebrews (The Daily Study Bible Series, The Westminster Press, revised edition
1976) pg. 36

3
supremacy of Jesus, this time raising him up as their Great High Priest who provided the avenue
of entry into this place of rest. If Jesus could hold fast in the face of a cruel and punishing death,
not only could he identify with their pain, he presented them with the greatest example of all –
God Almighty, suffering shame on their behalf. To deny Him would hence be shameful. Surely,
this Patron deserved their gratitude at the highest level. The author further uped the ante by
proclaiming “For it is impossible … (for) those who have once been enlightened, who have
tasted the heavenly gift, and have shared in the Holy Spirit … and then have fallen away, to
restore them again to repentance.” (6:4-6) Schenk explains that this exegetical technique is
known as a minore ad maiorem or in Hebrew as qal wohomer – from the lesser to the greater. If
their Old Testament ancestors could be given the death penalty for not obeying Mosaic law on
the basis of two or three witnesses, how much more would they deserve death for rejecting
Christ‟s sacrificial death?9 This is serious business, not to be taken lightly. But, the author
reminded them, that he was confident they were capable of better things (6:9). The mark of a true
Christian is one who perseveres to the end.10
In Hebrews 11 the contrast of unbelief to faith reaches its climax. This is the centerpiece
of faith in action. Schenck notes that the faith of Hebrews 11:1 must be read in context. In the
preceding chapter, Jesus replaced the Levitical system of sacrifices and had entered into God‟s
throne room of grace, the Holy of Holies, thereby providing entrance for us into God‟s holy
presence. Because of this, they could “draw near with a true heart in full assurance of faith, with
our hearts sprinkled clean from an evil conscience and our bodies washed with pure water”
(10:22). Yet again he repeats the musical refrain of warning: if they deliberately sin they can
expect fearful judgment (10:26, 27). And again, he repeats his refrain of confidence in their
ability to endure (10:32-39). They will not shrink back from their faith. But to do so, they must
endure to the end (10:36). With this backdrop, Hebrews 11:1 states, “Now faith is the assurance
of things hoped for, the conviction of things not seen.” “The context of Heb. 11 thus indicates
that the primary dimension of faith for Hebrews is that of endurance, faithfulness.” Schenk goes
on to commend DeSilva‟s understanding of this faith in relationship to a patron with resources
bestowing those on grateful clients. “All the gifts bestowed on humanity by God entail an
obligation to „keep faith‟ with the giver. Faith thus involves not only a trust and belief in God as
the giver but also faithfulness to him. It is thus possible to „break faith‟ with God, which would
nullify the relationship. He would cease to act as patron.”11 Thus in Hebrews, faith and works go
hand in hand.
As the author continues, the great hall of faith is delineated. Abel, Abraham, Enoch,
Noah, Moses … the list goes on. Some died at the cruel hands of others (Abel) while others
never saw death (Enoch) – all hung on despite their varied circumstances. Everyone on the list
“died in faith, not having received the things promised, but having seen them and greeted them
from afar, and having acknowledged that they were strangers and exiles on earth” (11:13). But,
the author noted, “God had provided something better for us” (11:40). This crescendo of faithful
believers, who hadn‟t even received the same promise as them, would surely have inspired an
impassioned response of faith. These examples in the hall of faith had also received a promise,
they also had hope in an eternal promised land beyond their present lives; they too felt like

9
Kenneth Schenck Understanding the Book of Hebrews: The Story Behind the Sermon (Westminster John Knox
Press, 2003) pg. 64
10
Rod Whitacre, “Acts, General Epistles, The Book of Revelation” NT645 Class Notes, January Term 2011
11
Kenneth Schenck Understanding the Book of Hebrews: The Story Behind the Sermon (Westminster John Knox
Press, 2003) pg. 65

4
strangers and exiles in their own neighborhoods. Yet they held on without ever having received
the benefits of Jesus, the great High Priest. The hearers of the sermon had far more to cling to.
And still the author had one more argument up his sleeve: In chapter twelve he recast
what they perceived as shameful, as God‟s discipline intended to perfect them. What they saw as
a negative, he saw as a positive. Then, yet again, he reminded them that they don‟t want to pass
this opportunity by in the manner of Esau who “afterward, when he desired to inherit the
blessing, he was rejected, for he found no chance to repent, though he sought it with tears”
(12:17). Now that his case had been made, he added his final words of advice: love each other;
show hospitality to strangers; remember those in prison; stay away from sexual immorality and
honor marriage; stay away from the love of money; imitate your leaders‟ faith and don‟t be led
away by strange teachings (13:1-9) … If they were to stay on the right path, these were the
things they must follow. Once more he reminded them of Jesus‟ blood sacrifice and how he too
suffered “outside the camp.” Then he encouraged them to join Jesus outside the camp and “bear
the same reproach he endured” (13:10-14). Because Jesus made the supreme sacrifice, their
sacrifice to God was no longer to be with blood, it was to be a sacrifice of praise (13:15). Having
pulled out all the stops, the author offers a benediction and final greetings and then rests.

The book of Hebrews offers today‟s church an impassioned plea to persevere in true faith.
There‟s an internal and external push toward accommodation and assimilation of the surrounding
culture. There‟s a push to make the church more relevant and more appealing. And while these
things have their place, (I Cor. 9:22) we must not forget that “we are in the church; we‟re not in
the United States any more, we‟re in spiritual territory.”12 We must not assimilate at the expense
of Godly principles.
This book also reminds us that, “the sins of others, especially our relations, should be a
warning to us. Our fathers‟ sins and punishments should be remembered by us, to deter us from
following their evil examples.”13 Not only should we examine biblical examples like Esau, we
should also learn from those who stray within our own purview. But more importantly, the
examples of faith should encourage us in times of stress. In the context of Christian community,
the faithful around us can serve to encourage our faithfulness to the Gospel. Most of all, Christ‟s
example should reign supreme. Not only did he endure our hardships, he has given us entry
through prayer into the presence of Almighty God.
Within recent years, my husband and I had to stand alone under great emotional and
spiritual duress. An angry and abusive pastor was mistreating the Word of God in the pulpit.
After seeking several avenues of Godly counsel, we were advised to quietly leave our church.
We instantly lost our community of support. Rather than uphold us, the congregation blamed us.
(This pastor eventually left our former church in an abusive manner and after several years in
another church was abruptly told to leave in 48 hours.) The study of this book has offered great
healing and comfort. As the church triumphant struggles to remain true, our job is to stay
surrounded by other believers, stand fast in the faith, and to encourage others to do the same.
“Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every
weight of sin … and run with endurance the race that is set before us, looking to Jesus, the
founder and perfecter of our faith, who for the joy that was set before him endured the cross,
despising the same, and is seated at the right hand of the throne of God” (12:1, 2). Amen.
12
Rod Whitacre, “Acts, General Epistles and the Book of Revelation” NT645, Class notes, January Term 2011
13
Matthew Henry Matthew Henry‟s Commentary: Acts to Revelation (Hendrickson Publishers 6th printing April
2000) pg. 726

5
BIBLIOGRAPHY

1. Barclay, William. The Letter to the Hebrews:The Daily Study Bible Series. The
Westminster Press. Revised edition 1976.
2. Burk, Denny. “Rob Bell Outs Himself.” February 26, 2011.
http://www.dennyburk.com/rob-bell-outs-himself/
3. Colson, Chuck. “Who‟s Bashing Whom? Gay „Marriage‟ and Civil Discourse.” March 1,
2011. http://www.breakpoint.org/bpcommentaries/entry/13/16538
4. CNN Wire Staff. “Justice Department will no longer defend DOMA in legal challenge.”
February 23, 2011. http://politicalticker.blogs.cnn.com/2011/02/23/justice-department-
will-no-longer-defend-doma-in-legal-challenges/?iref=allsearch
5. deSilva, David A. An Introduction to the New Testament: Contexts, Methods & Ministry
Formation. IVP Academic. 2004.
6. ESV Study Bible. Crossway Bibles. 2008.
7. Henry, Matthew. Matthew Henry‟s Commentary: Acts to Revelation. Hendrickson
Publishers 6th printing. April 2000.
8. Krattenmaker, Tom. “On gay rights, keep fighting or adapt?” February 14, 2011.
http://www.usatoday.com/news/opinion/forum/2011-02-14-column14_ST_N.htm
9. NIV Life Application Study Bible. Tyndale House Publishers, Inc. and Zondervan. 8th
edition, 2005.
10. Schenck, Kenneth Understanding the Book of Hebrews: The Story Behind the Sermon.
Westminster John Knox Press. 2003.
11. Wenham, Gordon J. Exploring the Old Testament: A Guide to the Pentateuch.
InterVarsity Press. 2003.
12. Whitacre, Rod. “Acts, General Epistles and the Book of Revelation” NT645, Class notes
on Hebrews. January Term 2011.