01.16. Conclusion

Conclusion

Therefore let us also, seeing we are compassed about with so great a cloud of witnesses, lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race [a contest involving a struggle] that is set before us,

Looking unto Jesus the author and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and hath sat down at the right hand of the throne of God. For consider him that hath endured such gainsaying of sinners against himself, that ye wax not weary, fainting in your souls.

Ye have not yet resisted unto blood, striving against sin [lit. ’the sin,’ ref. Hebrews 12:1]: And ye have forgotten the exhortation which reasoneth with you as with sons, My son, regard not lightly the chastening [child training] of the Lord, nor faint when thou art reproved of him; for whom the Lord loveth he chasteneth, and scourgeth [brought about by improper actions in the contest, but with a view to correction] every son whom he receiveth.

It is for chastening that ye endure; God dealeth with you as with sons; for what son is there whom his father chasteneth not? But if ye are without chastening, whereof all have been made partakers, then are ye bastards, and not sons (Hebrews 12:1-8, ASV). To properly understand the Book of Hebrews, one must keep the fact ever before him that the message of this book is directed to the saved, not the unsaved. The exhortations and warnings are for the child of God, not for one who remains outside this standing. The great burden of Hebrews is not that of rescuing the unsaved from the lake of fire, but that of bringing many sons unto glory.

Hebrews is a book of faith; and unlike Romans with its emphasis on a past faith governing our present position and determining our eternal destiny, Hebrews places the emphasis on a present faith, which not only governs present and future spiritual blessings, but also determines our position in the coming kingdom. Hebrews, chapter eleven is recognized as the great chapter on faith; but it is, in reality, merely the capstone for the first ten chapters, and the conclusion of the entire matter is then given in chapter twelve. The Race Through Faith

"Strive [strain every muscle] in the good contest [race] of the faith; lay hold upon life for the age, for which purpose you were called..." (1 Timothy 6:12 a). The preceding is a literal translation from the Greek text, and some variances will be noted between this and other translations. The word "strive" is a translation of the Greek word agonizomai, from which the English word "agonize" is derived. One who agonizes in a contest or race strains every muscle of his being as he moves toward the goal. This is the same word used in both Luke 13:24 and 1 Corinthians 9:25, translated "strive" and "striveth." And these verses refer to the same race as 1 Timothy 6:12, which is also the same race referred to in Hebrews 12:1. The race must ever be run completely apart from any fleshly means. Man’s goals, aims, ambitions, plans, methods, etc., can in no way enter into this race, for it is a "race of the faith." The writer of Hebrews stresses over and over again in chapter eleven, "By faith," "By faith," "By faith...," with the summation of the matter being, "Therefore let us also..." (Hebrews 12:1 a). In the race set before us we are to ever keep our eyes fixed upon Jesus. The literal translation in Hebrews 12:2 is, "Looking away unto Jesus..." We are to look away from the trials and testings of this life unto "the author and perfecter of our faith." He, in exchange for the joy set before Him, patiently endured the Cross, the opposition of sinners, and disregarded the shame. He resisted to the point of blood (cf. Hebrews 12:4). During His prayer to the Father in the Garden of Gethsemane, immediately before His crucifixion, He sweat "as it were great drops of blood"; and at Golgotha He "poured out his soul [the soul is in the blood; He poured out His blood] unto death" (Luke 22:44; Isaiah 53:12). The clear teaching of Hebrews 12:4 is that Christians, if called upon, are to resist to this same degree as they strive in the race.

Christians are to "lay aside every weight [impediment] and the sin [the sin waiting to ensnare every Christian]" as they, through patient endurance, strive in the race. There is no room for a relaxed stance, or a look back (cf. Matthew 26:40-41; Luke 9:62; Luke 17:32-33). Disqualification for the prize not only can but will occur if one runs contrary to the rules (1 Corinthians 9:24-27; 2 Timothy 2:5). The word "sin" in Hebrews 12:1 and Hebrews 12:5 is both singular and articular in the Greek text. The reference is not to sin in general, but to a specific sin. The subject at hand is "faith"; and "the sin," within the context, can only be the antithesis of faith, i.e., lack of faith, unfaithfulness. The besetting or ensnaring sin which Christians are to strive against in the race is unfaithfulness, for this, and this alone, will result in failure.

Participants in the Race The race in which Christians are engaged is that of a life characterized by faith resulting in obedience to the Lord’s commandments. Christians alone are engaged in the race. Unsaved individuals are aliens, outside the arena of faith, and, thus, cannot participate. In the basic type established during the days of Moses, an unsaved person is positioned in Egypt out from under the blood of the Passover Lamb; and the participants in the race are not only under the blood of the Passover Lamb, but are also positioned outside of Egypt, beyond the Red Sea passage. The nation of Israel was delivered from Egypt for a purpose, and this purpose involved entrance into a land set before them. The Israelites outside of Egypt in the wilderness constitute the type forming the teachings in Hebrews, chapters three and four, as well as the type which must be used to correctly interpret Hebrews 6:4-6. "Faith" as set forth in these chapters pertains to experiences of the people of God beyond the Red Sea passage. God could deal with the Israelites in the wilderness only because they had previously kept the Passover and passed through the Red Sea. Apart from the first there was no deliverance from the death of the firstborn; and apart from the second there was no deliverance from Egypt. Both had to occur before the Israelites were in a position to be dealt with by God concerning entrance into the land of Canaan.

Christians, likewise, have been delivered from Egypt for a purpose, and this purpose involves entrance into a land set before them. The antitype of what is taught in Hebrews 3:1-19; Hebrews 4:1-16; Hebrews 6:4-6; 1 Corinthians 10:1-11 must be understood in order to place the race in which Christians are engaged in its proper perspective. The reason that Paul referred to this race in the verses immediately preceding 1 Corinthians 10:1-11 (9:24-27) is, thus, self evident. The race in 1 Corinthians 9:24; Hebrews 12:1 can only occur, as in the type, outside of Egypt. God can deal with Christians in this manner (in the race) only because they have previously appropriated the blood of the Passover Lamb and passed through the antitype of the Red Sea -- the waters of baptism. Apart from the blood of the Passover Lamb there can be no deliverance from the death of the firstborn, and apart from the waters of baptism there can be no deliverance from Egypt. Both must occur before a Christian is in a position to be dealt with by God concerning entrance into the antitype of the land of Canaan. An unbaptized Christian is on the right side of the blood but on the wrong side of the baptismal waters. He is still in Egypt, safe from the death of the firstborn, but in no position to run the race. "Except a man be born again [lit. ’born from above’] he cannot see the kingdom of God," and "Except a man be born of water and of the Spirit [lit. ’born out of water and Spirit’], he cannot enter into the kingdom of God" (John 3:3; John 3:5). One requirement is set forth for seeing the kingdom of God -- immersion in the Spirit (ref. 1 Corinthians 12:13; "For in one Spirit...," ASV), but an additional requirement is set forth for entering the kingdom of God (immersion in water as well).

There is no gainsaying that "born out of water" in John 3:5 refers to water baptism. All attempts to discredit this interpretation result from a misunderstanding of the passage and fall short of sound exegesis. First, this passage is not dealing with eternal life, but with entrance into the kingdom. There is a vast difference between the two. Second, the type in Exodus requires both the appropriation of the blood and the passage through water prior to running the race; and this, in the antitype, is the subject of John 3:3-5.

John 3:5 is one of the most abused verses in Scripture. Cults have seized upon this verse, and, through their failure to understand that entrance into the kingdom is not synonymous with eternal life, they have sought to teach their baptismal regeneration heresy. The mainstream of Protestantism, on the other hand, realizing that baptism can have nothing to do with eternal life, has gone almost equally as far afield in the other direction through various unwarranted interpretations of "water" in this verse. Desiring to stay as far away from those who teach baptismal regeneration as possible, but still, by large, also failing to understand that the main issue of the verse is entrance into the kingdom rather than eternal life, they have sought to interpret "out of water" to mean something other than baptism. There are at least three popular views held by those who believe that "out of water" in this verse does not refer to baptism:

1) The passage should be translated, "born out of water, even Spirit..." This would make "water" symbolic of the Spirit. (The translators of the Amplified New Testament followed this interpretation.)

2) The word "water" should be understood as a reference to the Word of God. (This is probably the most widely held interpretation of the three, and verses such as Ephesians 5:26 and Titus 3:5 are offered in support.)

3) The words "out of water" refer to the first birth, the natural birth. (An infant, surrounded by water in his mother’s womb, is literally "born out of water.")

None of these views, however, can be considered tenable. The first two violate a basic rule of Greek grammar, and all three ignore the contextual interpretation of John 3:5. The words translated "out of water and Spirit" in the Greek text of John 3:5 consist of two nouns governed by one preposition and connected by a copulative. There is a rule of Greek grammar which states that whenever such a construction occurs, both nouns must be understood either in a literal sense or in a figurative sense. One cannot be interpreted literally and the other figuratively. This is a common construction in the Greek text, and there are no exceptions to the rule. Thus, the first two views present a grammatical problem, for both interpret "Spirit" literally but interpret "water" figuratively.

All three views present contextual problems. Aside from ignoring the fact that the subject matter at hand is the kingdom of God rather than eternal life, proponents of these views also ignore distinctions between the expressions "see the kingdom of God" (John 3:3) and "enter into the kingdom of God" (John 3:5). Note the third view for example. If "born out of water" in verse five refers to the first birth, then this birth has already been experienced by the individual born from above in verse three, i.e., he has already undergone both the birth from below ("out of water") and the birth from above ("out of Spirit") within the framework of his experience in verse three. This would then make verse five a repetition (or explanation) of what is already contained in verse three, leaving the words see and enter in these two verses to be looked upon as no more than synonymous terms, which they are not. Proponents of the other two views on the interpretation of "born out of water" in John 3:5 are also confronted with the same basic problem.

Baptism alone is the only interpretation which is in keeping with the subject matter at hand, with the type, and presents no problems in interpretation. If "born out of Spirit" is effected through immersion in the Spirit (which it is), then "born out of water" can only be effected through immersion in water.

Time has been spent in this concluding chapter on a basic requirement for being in a position to run the race set before us because of much misunderstanding in Christian circles on the subject of baptism. Baptism is far more important than is commonly held. It has nothing to do with eternal salvation, but it has everything to do with running the race. An unbaptized Christian is a disobedient Christian who is in no position to participate in the race, for he is outside the arena where the race is run.

Purpose of the Race "Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain. And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible.

I therefore so run, not as uncertainly; so fight I, not as one that beateth the air: But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway [lit. ’be rejected’]" (1 Corinthians 9:24-27). The great "cloud of witnesses" in Hebrews 12:1 is comprised of saints who have not only completed the race, but have also completed the race in a satisfactory manner. The specific reference is to the Old Testament saints in chapter eleven who moved through their earthly pilgrimage "by faith." The words, "Therefore let us also," indicate that we are to run the race in the same manner that they ran the race. Successful completion of the race on their part was "by faith," and successful completion of the race on our part must be through the same means. The response, "by faith," on the part of individuals throughout chapter eleven was occasioned by the promises of God. God had, through His revelation "unto the fathers by the prophets," revealed certain things concerning His plans and purposes. And within the scope of God’s revelation concerning His plans and purposes lay the promises of future blessings which would one day be realized by His people. Numerous Old Testament saints became interested in these things, took their eyes off the present, and looked out into the future, believing that God would ultimately bring to pass what He had promised. The response, "by faith," on the part of individuals today is also occasioned by the promises of God. God has, through His revelation "in these last days...unto us," revealed certain things concerning His plans and purposes. And within the scope of this revelation lies the promises of future spiritual blessings which will one day be realized by Christians. As Christians become interested in these things, they take their eyes off the present and look out into the future, believing that God will ultimately bring to pass what He has promised.

1 Corinthians 9:25 reveals that an "incorruptible crown" will be given to those who successfully complete the race. Other crowns held out before the participants are a "crown of rejoicing" (1 Thessalonians 2:19-20; Php 4:1), a "crown of righteousness" (2 Timothy 4:7-8), a "crown of life" (James 1:12; Revelation 2:10), and a "crown of glory" (1 Peter 5:2-4). Crowns are to be worn by those who occupy positions of rulership with Christ in His coming kingdom. These positions are presently being offered to Christians. God is presently extending to Christians the opportunity to qualify for a crown and, thus, be among those who rule from the heavens as joint-heirs with Christ. Only those Christians who qualify for one or more of the five crowns will be placed in positions of power and authority, for no uncrowned individual will rule in the kingdom of Christ.

1 Timothy 6:12 reveals that the Christians’ calling has to do with "life for the age," which is derived through striving in the "race of the faith." (Refer to previously corrected translation of this verse.) The words "life for the age" in the corrected translation (translated "eternal life" in most versions) refer to the salvation of the soul (life) in relation to the coming age, the Messianic Era. That eternal life cannot be in view is evident. Eternal life is not obtained through striving in a race. Eternal life is a free gift, obtained completely apart from the race, and is the present possession of all believers. One is not even qualified to enter the race unless he is in possession of eternal life. Life for the age, however, is something quite different. It is a future hope held out before those who presently possess eternal life and are engaged in the race for the victor’s crown. The Greek language actually contains no word for "eternal." The word used in 1 Timothy 6:12 (aionios) can, and many times must, be understood in the sense of "eternal"; but this meaning is derived from the textual usage of the word, not from the word itself. John 3:16 is an example of a text where aionios must be understood as meaning "eternal," for the only type life which can be derived through faith in Christ is "eternal life" (cf. John 1:4; John 8:35). Certain other times in the New Testament the word aionios must be understood as referring to one or more periods of time (an age, or ages) and ages always have definite beginnings and endings. Understanding aionios in this sense is also derived from the textual usage of the word rather than the word itself. Mark 10:17; Mark 10:30; Romans 16:25; Galatians 6:8; Titus 1:2; Titus 3:7 are examples of verses where aionios cannot be understood in the sense of "eternal."

Scriptures bearing upon the race in which Christians are presently engaged always connect the object of the race with participating in the activities of the coming age. Shame and suffering constitute the normal lot for the faithful today. Christians are to be associated with Christ in His sufferings, reproach, and rejection. The day of His exaltation and glory is yet future. And the faithful who are identified with Him during the present day are the ones who will also be identified with Him during the coming day. Old Testament saints, through God’s revelation to them, understood these things; and New Testament saints are to understand these things through the same means.

Bringing Many Sons unto Glory

"For it became him, for whom are all things, and by whom are all things, in bringing many sons into glory, to make the captain of their salvation perfect through suffering" (Hebrews 2:10).

"Child training," with a view to sonship, is set forth as the primary object of faith in the Book of Hebrews. Christians are presently "children" awaiting the adoption into sonship, and, through proper training, they are being prepared for the time when God will bring "many sons unto glory." Since this is the case, it is only natural that this subject would appear in all its fullness in chapter twelve -- the chapter containing summation verses for the first eleven chapters of Hebrews. The writer of Hebrews, in Hebrews 12:5-6, quotes the words of Solomon to his son recorded in Proverbs 3:11-12. Solomon rightly contemplated that his son would one day inherit the throne in his kingdom. Thus, Solomon counseled his son accordingly, for it was necessary that his son be properly trained for this high position. And this is exactly what God is doing for the ones who are about to become joint-heirs with His Son, be seated with Him on the throne, and rule with Him in the kingdom. These individuals are today being called out and trained for the exalted positions into which they are about to enter. In Hebrews 12:5 ff there is a great deal of misunderstanding, not only concerning chastening itself, but also concerning the reason for chastening and the identity of the ones being chastened. Chastening is a teaching or training process designed to bring a particular group of individuals into a particular position for a particular purpose. The words "chastening," "chasteneth," "chastisement," and "chastened" in Hebrews 12:5-11 are translations of either the Greek verb paideuo or the noun paideia. Paideuo and paideia have to do with "the rearing of a child," and the words mean "to instruct," or "to educate." This instruction or education of the child is performed with a view to proper growth into manhood. The root idea of paideuo and paideia is brought out in passages such as, "Moses was learned in all the wisdom of the Egyptians..." (Acts 7:22 a), "...for instruction in righteousness" (2 Timothy 3:16 b), and "Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for that blessed hope..." (Titus 2:12-13 a). The training which a child of God receives is rooted in instruction from the Word of God, but in a broader sense, this training also encompasses all the trials and testings of life and is intimately associated with "scourging" (v. 6). In reality though, the latter must be based on the former; for without proper instruction from the Word of God, the trials, testings, and scourgings which the Lord brings to pass would be meaningless. "Faith" rooted in a mature knowledge of the Word of God is the prerequisite, and it is "in this faith" that we are to move victoriously through the trials and testings of life (cf. James 1:2-6; 1 Peter 1:7-11; 2 Peter 1:2-8).

1. Purpose of Chastening What is God’s great purpose for the Church during the age in which we live?

"The answer is simple. The establishing of a great empire upon what has been hostile territory lately conquered, and its consequent permanent administration, demands a large body of trained and qualified officials, having full knowledge of the purposes of their Sovereign, and of the means by which they are to be served, and with enthusiastic devotion to His ends. Every great leader will train such men in advance of the actual conquest, so that they shall be at hand immediately when the hour strikes. This is what God is doing: this is His purpose for this selected company, the Church.

"With this high end in view they are put through a severe school of discipline of character, to train them to feel and to act like their King, and thus be qualified to cooperate with Him in His coming day" (G. H. Lang).

Moses was trained "in all the wisdom of the Egyptians." He was trained in this manner in view of that day when he would be adopted by Pharaoh’s daughter and occupy a responsible place, as a son, among the members of the royal family of Egypt. All his child training in Pharaoh’s court was directed toward this end.

Christians, in like manner, are being trained, not in the wisdom of the Egyptians (the world), but in the wisdom which comes from on high. They are being trained for that day when they will be adopted and take responsible places, as sons, among the members of the royal family of heaven. All child training in God’s court is directed toward this end.

2. Identity of the Chastened The chastened and the non-chastened in Hebrews 12:5 ff should not be thought of in the sense of saved and unsaved individuals, else one will completely miss what is really in view. This passage is dealing with Christians alone, not with Christians and non-Christians. These verses involve "child training" with a view to sonship and rulership. Only children (Christians) are presently being dealt with as sons (cf. Romans 8:14-17).

Note Hebrews 12:7 : Literally translated the first part of this verse reads, "If you [Christians] are patiently enduring child training, God is dealing with you as sons." The antithesis, a definite possibility brought out in verse eight, is that if you are not patiently enduring child training, God is not dealing with you as sons. The teaching in this passage is that the child of God patiently enduring child training is being dealt with by God as a son in view of the day when he will be adopted. The child of God not patiently enduring child training is not being dealt with as a son, for he will not be among the adopted. Bear in mind that adoption has to do with sonship, which itself implies rulership. Only those patiently enduring child training will be among the many sons whom the Lord will bring unto glory.

Now note Hebrews 12:8 : "But if ye [Christians -- same as Hebrews 12:7] are without chastening, whereof all have become partakers [all who are ’patiently enduring child training’ and, thus, being dealt with ’as sons,’ (Hebrews 12:7)], then are ye bastards, and not sons" (ASV). The Greek word translated "bastards" (nothoi) only appears this one time in the entire New Testament. The word within its context is used relative to the ones not being trained as opposed to the ones being trained. The ones not being trained, the nothoi, are simply those Christians (children) who have rejected God’s training and, thus, cannot be dealt with as sons. The entire creation presently "groaneth and travaileth in pain together" awaiting "the manifestation of the sons of God." This condition will persist throughout the entire child training era -- the entire present age. Then, after the training is over, "he that shall come will come, and will not tarry," the adoption will occur, and the adopted sons of God will be elevated to high positions of power and authority with God’s Son, Jesus -- positions which are presently being "reserved in heaven" for the faithful (Romans 8:18-23; Hebrews 10:37; 1 Peter 1:4).

"Now the just shall live by faith..." (Hebrews 10:38 a).