How to Keep Going (Heb. 12:3-11)

This sermon was preached on 15/12/2013

The author, having exhorted believers to run the Christian race, continues providing pastoral advice similar to how a coach may encourage an athlete. He urges them to think about their situation, to work out how they should respond to the circumstances they are facing. There is always the possibility that some Christians will behave like ostriches and bury their heads in the sand until the crisis is over. But what happens if the crisis does not go away? There was no indication that the problems face by the readers of the Book of Hebrews were about to go away. So what does the author have to say to them?

Before we attempt to answer this question it is worthwhile to remind ourselves that we too are facing cultural changes that show no signs of going away. Indeed the indications are that more changes are coming and probably they will continue to remove features of our Christian heritage. Some believers look at what is happening and say that revival is the answer. Of course, if the Lord were to send a huge revival society would be affected and there would be a return to some aspects of outward Christianity even among the people in general. But what if the revival does not come? We will need divine help in facing those changes and I would suggest that we get some answers to our questions in this passage from Hebrews. I would say that the author provides three answers, two of which he passes over fairly quickly because he has already discussed them, and one that he describes in more detail. The two are (1) ‘what would Jesus do?’ and (2) ‘how much have you suffered?’, and the one is ‘what is God doing in our lives?’

What would Jesus do?

As far as the order of the author’s words are concerned, the first question his readers should ask is, ‘What did Jesus do in a similar situation as to what we are facing?’ They were enduring hostility from their fellow countrymen, and perhaps also from the authorities, because of their faith in Christ. Yet the Saviour they depended upon went through far worse situations than they had done and they should consider how he responded. One answer concerning what Jesus did is given by Peter in 1 Peter 2:23: ‘When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly.’

Of course, the problem for the author of Hebrews was not the hostility in itself; instead he was concerned about his readers becoming weary or faint-hearted because of the hostility. How could they avoid the spiritual tiredness and weakness that accompanies such assaults? The answer, according to Peter, is that Jesus did not resort to verbal attacks on his opponents but persistently prayed about his situations, with the implication that his people should do the same. And the answer of the author of Hebrews is that Jesus ‘endured’ the opposition. Why did he endure it? He had a work, given to him by the Father, to finish, which he did. He had a joy set before him in heaven, and it contains many aspects, and the prospect of them caused Jesus to endure through his trials. Thinking about Jesus, and imitating him, is the remedy for times of trouble. And in order to think about him we have to know what the Bible says about him.

The practice of Jesus, his methods, should always be what we think about first. For example, when I find myself thinking too much about myself and my limited achievements, I should think about the humility of Jesus. When I think too much of my knowledge, I should think about how Jesus used his knowledge. And when I find the going hard, I should think about what Jesus did in similar situations as they are recorded in the Gospels.

How much have I suffered?

In verse 4, the author reminds his readers that in their struggle against sin, they have not yet been martyred. It is possible that he is continuing to use Jesus as an example or perhaps he is contrasting the situation of his readers with that of other Christians who had to pay the ultimate price of service. Whichever one he is using, and perhaps he has both in mind, his readers had not suffered as much as others have done.

There are two details that we can think about briefly. The first is that sometimes the Christian life involves a long and desperate struggle. We live in a society which at times gives the impression that people should not struggle for anything. However, the only place where struggles are unknown is heaven. The author is reminding us that struggles are part of the normal Christian life. Spiritual struggles may not only be caused by those outside the church. At times, discouragement and problems can come from within the church. Yet whatever the source, we should remember, as Paul was instructed, that the Lord’s strength is revealed in and through our weaknesses.

The second detail is that often the struggle is against sin. Sometimes the sin is our own, at other times it is the sin of others. Here it is the latter, the sin of persecution. As they looked at those who were causing the problems, the believers should realise that their persecutors were under the grip of a power that led them to rebel against God. This is not to reduce their responsibility for their actions, because they will be held accountable by God. Yet it does demand a certain response from the persecuted, which is compassion for those who are still enslaved by sin. In reality, despite what circumstances seem to indicate, it is the suffering Christians who are truly free and the sinning opponents are in spiritual chains. True believers will desire the conversion of those who oppose them. They will imitate the example of the Saviour when he prayed for the soldiers who were crucifying him.

What is God doing in their lives? (vv. 4-13)

The explanation of this question takes up the rest of the passage we are considering, and there are several details in it to notice. First, in a penetrating manner the author highlights one of the problems in the outlook of his readers. They had forgotten a passage from the Book of Proverbs in which Solomon referred to divine fatherly chastisement. So he is rebuking them for their failure to apply biblical teachings to their own situations. We might respond and say, Surely the author was not expecting them to remember Bible verses! But he did expect them to do so and thereby indicates that they had a responsibility to memorise and apply appropriate passages.

In what way did this passage from Proverbs speak to those who heard it? The author uses a word that means ‘to argue’ or ‘to plead’ (dialegomai). Luke used the word frequently in the Book of Acts when describing the manner in which Paul reasoned with listeners. We should not be surprised because the Bible is a living book. When it speaks, there will be logic, energy and urgency that is compelling.

Second, the author’s criticism reveals what we may regard as a surprising element of persecution, which is that God uses the sins of unbelievers as part of the process of disciplining his children. Yet when we think about it, we can see how opposition will lead us to pray more earnestly, to care for one another more carefully, and to witness for Jesus more courageously. And if the opposition continues, then our perseverance will be strengthened. So spiritual benefits can arise from the sinful behaviour of others and we should thank God that this is the case.

Third, such divine correction is evidence that we are genuine Christians. Often we like to consider the various proofs of conversion and we can discuss matters such as obedience to God’s commandments or the practice of brotherly love, both of which evidence true conversion. Yet here the author says that opposition from the world, since it is an aspect of divine fatherly correction, is a good and clear sign that a person is converted. Of course, the opposition must arise because of Christlikeness and not because we are obnoxious. And since assurance strengthens a believer’s faith, it means that it is actually good for him to endure opposition.

Fourth, all divine chastisement is painful – in verse 11, the author likens it to pruning that produces fruit. Of course, we know that is the case in our earthly experiences we have known in our own family lives. Most of us can look back to occasions when we deserved parental correction, and at times it was  painful in certain parts of our body. Yet, if we are wise, we do not now resent the correction; instead we look back with thankfulness to parents who loved us enough to correct us. With regard to spiritual chastisement, there will be occasions when the pain will cause us to imagine that God has turned against us.

Fifth, the intention of God in discipline is for his people to share his holiness. What does that mean? When we think of the holiness of God we are apt to think of his purity and perfection, and it is right to do so. Yet we cannot share fully in his perfection, at least in this life, even if we are increasingly growing into Christlikeness. So while becoming more Christlike is essential, I would suggest that what the author has in mind is holiness in the sense of separation from sin. God uses troubles, including opposition from others, to separate us from wrong attitudes and practices. A simple illustration may show this. I can be tempted to go somewhere dubious, but God can use the opposition of the world to stop me from going there.

There may be a reference to another aspect of holiness here and that is to the possibility of having access to God’s presence for fellowship. After all, sin causes us to lose daily communion and interaction with the Lord and therefore it is not surprising that he should take steps to prevent that happening. And one of the methods he uses is opposition. We can see how it would lead us to pray, for example, to come into his presence and in doing so to share in his holiness.

Sixth, there should be a voluntary acceptance of the Father’s authority over us. This acceptance is described in some of the words used by the author. In verse 9, he says we should subject ourselves to God’s providence. And in verse 11 he says that we should be trained by what we have experienced. The author seems to be mixing his illustrations because the training could describe the preparation of an athlete (which fits with the illustration of a race) and the training that can be given to a plant or vine in order for it to grow. God is the trainer and we obey his instructions, with the outcome that we live righteously.