Devotional: We have an Anchor (Hebrews 6:19)

On March 22, 2023March 6, 2023 By Janine TuggleIn Devotional, Hebrews, Hymns, New Testament, Spiritual Formation, Spiritual Growth

“Which we have as an anchor of the soul, a hope both sure and stedfast and entering into that which is within the veil” (Hebrews 6:19 ASV).

The Hebrews writer tells us in chapter 6 about the hope we have set before us, comparing it to an anchor. Ships and boats use an anchor to secure the vessel from drifting off when getting close to shore.

Anchors are made of heavy metal which is attached to a large chain or cable. When the anchor is thrown overboard it falls to the seafloor digging into the ground by the fluke to hold steady and firm.

As ships are coming in from being out to sea there is sometimes fog that veils the shoreline. An anchor needs to be thrown out at this time so the ship can slowly and safely go through the veil. When a ship is out in the deep sea an anchor is not used. The anchor will not be of any use because the anchor will not reach the seafloor to take hold.

Throughout life, a person has many temptations, many heartaches, and disappointments as well as good times. We need the hope of safety and assurance for the saving of our souls. Jesus Christ is that saving hope. We must have Him in our life to know we are safe and secure from the boundless world of sin.

When a person is living without Christ in their life, they are far out in the worldly sea with no hope of reaching safety. Some may try to latch onto a false hope thinking they may be saved in the vast billowing sea of life but that false hope will cause them to be lost at sea.

If we want to obtain that anchor of hope we need to stay close to the shoreline where Jesus is; We need to look to Jesus who is the grounding source our anchor of hope holds onto; We need the strong cable of faith and determination that holds the anchor of hope firm and still; We need to be fastened to the anchor which is the hope we have, so when we pass through the veil of death we know that our hope has been steadfast and sure.

When we anchor our hope in Christ we can make it through the hardships and temptations with calm patience. We can make it through sorrow and grief with joyful victory. Is Christ the anchor of your soul?

Hymn: We Have an Anchor

The Weight of Sin (Hebrews 12:1–2)

On January 31, 2023 By Jovan PayesIn 1 Corinthians, Articles, Bible Study, Bulletin, Discipleship, Galatians, General Letters, Hebrews, New Testament, Proverbs, Proverbs 1-9, Romans, Spiritual Growth, Wisdom Literature

In the book of Hebrews, the author spends considerable space on perseverance through faith; it may be said that this is the essential point emphasized throughout Hebrews 11:1–12:2. In the last two verses of this section (12:1–2) the central key to perseverance through faith is stated:

Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us 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 shame, and is seated at the right hand of the throne of God. (ESV)

There are two major points made here; consider the following.

First, we must recognize that faithfulness as demonstrated in the cases found in Hebrews 11 affirms that “to be faithful is to hold on despite pain [sic].”[1] The pain may come in different forms and may either be the decision to reject sin or the constant struggle of unbelief.

Second, in order to imitate the faithfulness of the biblical heroes painted in Hebrews 11, and to complete the redemptive story of God (Heb 11:39–40), we are also called to remove the obstacles of sin with which we struggle in order to persevere faithfully.

The Weight and Grip of Sin

The call to faithfulness is illustrated through a well-known image from the Greco-Roman world – runners in the races. It would be a foolish athlete who competes in a race and impedes his performance by adding weight (12:1); in fact, it is common sense to remove as much weight as possible in order to improve one’s speed. The point is clear: weights hinder performance.

The “weight” which hinders the runner’s performance is equated by the phrase “sin which clings so closely.” Sin is a common human problem (Rom 3:23) and occurs when we behave contrary to God’s guidance (1 John 3:4).

The Hebrews author describes this sin as that which “clings so closely” (Grk. euperistatos). As a Greek term, the word used is quite rare and only found once in the entire New Testament. It appears, however, to have a wide range of suggested meanings, but essentially here reflects the idea of a dangerous “distress” or “calamity.” In the ancient Jewish Greek work, 2 Maccabees, this word is used to describe how “heavy disaster overtook” the Jews as they accepted an alliance with the Romans (2 Macc 4:16).[2]

There is also an element of skillfulness involved in sin suggested by this term, to exert a tight grip of control upon us.[3] God wants us to know that if we allow sin to dwell in our lives, it has the skill to take “advantage” to prevail against our better judgments.[4]

For this reason, we must not be passive with sin in our “race” of faithfulness, but with focused determination (taking the figure of the runner) we must act decisively to “thrust from ourselves” (“lay aside” ESV) the “weight” and the “sin” which will have a disastrous grip upon our spiritual lives.[5]

When Sin Grabs You

With the foregoing in the mind, it is clear that we must be on our guard against sin. It appears to be that many Christians flirt with sin and roam the borderlands of acceptable godly behavior with reckless abandon, believing that “all is under control.” Yet, like a fly snared by a Venus Fly Trap, once its trigger is initiated the tight and skillful grip will not release until the fly is dead.

Solomon sets forth a profound “cautionary tale” about those naïve and immature souls thinking they can live within the clutches of sinful living (Pro 7:1–27). Such will leave home free of constraints of the commandments, teaching, and insights of godly wisdom and wander the streets until they come to the threshold of sinful behavior. They will stand at the very edge thinking it’s possible to be so close to sin until the folly of sin “seizes” them (7:13) and seductively leads them to spiritual death (7:21–23). Foolishly tempting folly is viewed as ungodly, something the emerging wise person should refrain from.

Some have suggested that the “weight” and “sin” in Hebrews 12:1 ought to be viewed as two different problems, both of which hinder faithfulness to God and the ultimate completion of service to God.[5] This may be possible, though we feel that “weight” is a metaphor for sin; nevertheless, the point is taken “that there may be many things which could serve as hindrances to our running well.”[6] All of them weigh us down, so it is imperative we seek divine grace and sanctification to be Spirit enabled to run the Christian race.

The warning we ought to understand here is that instead of piling on questionable burdens, we ought to “lighten” our loads from hindrances that both hinder and distract us from full and complete service to our God and Father; which consequently affects our hope of heaven.

The fact that we come near to God through faith (Heb 11:6), and that this “nearness” rewards them that “seek” Him ought to compel us to offer a life filled with choices that seek His will over that of our own. Below we consider a couple areas where hindrances appear quite often.

Emotional Fixations

Additionally, we are prone to make emotional connections; this is part of our human experience and in fact, is a God-given attribute that reinforces healthy relationships. However, at times we can ill-invest our emotions into dangerous territory.

Some invest their emotional connections in unhealthy relationships. Affairs begin when one’s emotions are invested in another who is not their spouse. Young ones join gangs when they invest their loyalty into a group of friends, which they adopt as a surrogate family structure. Christians become emotionally compromised when they invest their romantic emotions into potential mates which could care less about their faith and godly morals.

It is not simply a matter of human weakness, after all, “all have sinned,” so goes the argument. There is, however, a real difference between succumbing to temptation and placing one’s self into the lion’s mouth of temptation because we are fixated on someone or some vice. It is a trite spirituality for one to appeal to grace while indulging in every sin. Paul clearly said, “may it never be” that Christians abuse God’s grace in this fashion (Rom 6:1–2).

Due to fear of rejection by friends or family, some people give in to pressure and trade their birthright for worldliness. We would be wise to guard our hearts and emotions (Pro 4:23):

Keep your heart with all vigilance, for from it flow the springs of life. (ESV)

Planning for It

Finally, planning for sin is perhaps the most obvious area where hindrances appear in the life of the Christian. Temptations appear to everyone, but God promises that with every instance there is a “trap door” to escape the call of sin (1 Cor 10:12–13).

Therefore let anyone who thinks that he stands take heed lest he fall. No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide the way of escape, that you may be able to endure it. (1 Corinthians 10:12–13)

“That you may be able to endure it” is an implied promise of spiritual strength if you will give in to the Spirit’s lead. Nonetheless, we are allowed to make our own decisions (Jas 1:13–15). God cannot force us to live godly. We will in fact reap what we sow:

Do not be deceived: God is not mocked, for whatever one sows, that will he also reap. For the one who sows to his own flesh will from the flesh reap corruption, but the one who sows to the Spirit will from the Spirit reap eternal life. (Galatians 6:7–8)

One may be tempted to compromise sexually with a boyfriend or girlfriend, but that can only occur if a provision is made to fulfill the lust of the flesh (Rom 13:14). One may be tempted by the desire to want things that they obtain what they want through immoral methods of gain; when instead, we are to “work quietly” and “earn” our “own living” (2 Thess 3:12). Another may structure their lives so they can indulge in pornography, drugs, or drunkenness.

Sometimes we are so consumed with the notion that we have the capacity to do something that we do not stop to think about whether or not we should. “I’m 21 today, I’m going to a bar”; only that the consequence of a “night out” is a drunk mess barely able to wake up in the morning. Hangovers are not proof of adulting, they are consequences of a lack of wisdom. A practice surely condemned in Scripture (1 Pet 4:3). Unfortunately, we can multiply these “entitlement” habits, which are ultimately antiauthoritarian expressions that dishonor parents and ultimately God.

Concluding Thoughts

For those who have truly absorbed the beauty of the loving Gospel of Jesus Christ, and know that the ultimate dwelling placed is prepared for those who are faithful to God, no hindrance ought to be too difficult to cast aside so that we can have all the endurance we need to run the race of faith. So that we too can say with Paul:

I have fought the good fight, I have finished the race, I have kept the faith. (2 Tim 4:7–8).

Cast off your sins! Trust God’s grace! Lean on the Spirit’s sanctificaiton! I’m praying and rooting for you.

Endnotes

James Thompson, 2003, “Enduring Through Pain (Hebrews 12.1-17),” BibleCourses.com (Accessed: 20 Aug. 2011), 2.
James H. Moulton, and George Milligan, The Vocabulary of the Greek Testament (London: Hodder and Stoughton, 1914–1929), 264.
Johannes P. Louw and Eugene A. Nida, editors, Greek-English Lexicon of the New Testament Based on Semantic Domains, 2d edition (New York: United Bible Societies, 1996), 1.471-42; Joseph H. Thayer, 1889, Greek-English Lexicon of the New Testament (1889; repr., Grand Rapids, MI: Zondervan, 1962), 261.
William E. Vine, Merrill F. Unger, and William White, Jr., Vine’s Complete Expository Dictionary of Old and New Testament Words (Nashville, TN: Nelson, 1984), 2.63.
H. G. Liddell, An Intermediate Greek-English Lexicon (New York: American Book Co., 1888), 109.
Bob Deffinbaugh, “Losing Weight (Hebrews 12.1-3),” Bible.org (1995–2011; Accessed: 20 Aug. 2011).
Deffinbaugh, “Losing Weight (Hebrews 12.1-3).”

The Written Word of God

On January 31, 2021February 3, 2023 By Jovan PayesIn Bibliology, Essays, New Testament, Old Testament, Popular Essays, Spiritual Formation, Spiritual Growth, Theology

The word Bible is a transliteration of the Greek bíblos, meaning “book, writing.” In the New Testament, the word has a range of applications that refer to sacred and important literary roles, written documents we would call “books” today (Mark 12:26; Phil 4:3, Acts 19:19, Matt 1:1).[1] It seems embarrassingly simplistic but the Bible means “the Book,” probably in the sense of, “the Book par excellence.” It speaks to us God’s Word, it tells us God’s story of the creation of the world and the pursuit of His fallen creation to bring about reconciliation through Jesus Christ.

At times it is easy to put the Bible aside and replace its intended centrality for our spiritual nourishment with other spiritual disciplines. Worship and praise, although an important discipline and expression, do not nourish the soul with transformative power the way the Bible does. Doing good in the community is detached from its purpose and mediation of the kingdom of God when ignorant of the biblical story and message imprinted on its pages.

For this reason, I’d like to focus briefly on three points. First, God intended for his revelation to be put into a written—durative—form that would extend beyond its original setting down to you and me, and beyond. Second, God intended for his word to provide standardized teaching to transform the believer and the lost seeker. Third, God’s word is what shapes God’s people into a faithful and vibrant community where the gospel is embraced and enacted.

The Durative Written Word

Several years ago, Norman L. Geisler and William E. Nix made the argument that while God could have used angelic revelations, visions, and dreams, moral “oughtness,” or direct divine communication and intervention, God chose a permanent method to dispense his teaching and will – “the time-tested superiority of a written record of truth.”[2]

The value of a written record, particularly a religiously written record, is seen in Geisler and Nix’s concluding argument:

A written record has one additional advantage as well, namely, it can stimulate memory and conjure up within the individual’s imagination a host of personal implications that are latent within the given symbols or words of that record. Words, then, are not wooden as to prevent a “personal blessing” for the individual reader, particularly in light of the fact that biblical words are the objective vehicle through which the Holy Spirit applies truth personally and subjectively to each reader individually (cf. John 16:13; 1 Pet 1:11).[3]
Norman L. Geisler and William E. Nix, A General Introduction to the Bible, rev. ed. (Moody, 1986), emph. added.

The Bible, then, is a written record –a durative witness– to the life and teaching of Jesus Christ.

A life that existed in eternity, was revealed in the sinless life of a human servant of God, and fully demonstrated to be divine in the death and resurrection of himself, Jesus of Nazareth (John 1:1–3, 14; Phil 2:5–8; 1 Tim 3:16; Rom 1:1–4). This is a permanent record of the Greatest Story Ever Told.

A Pattern of Teaching

What then? Are we to sin because we are not under law but under grace? By no means! Do you not know that if you present yourselves to anyone as obedient slaves, you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness? But thanks be to God, that you who were once slaves of sin have become obedient from the heart to the standard of teaching to which you were committed, and, having been set free from sin, have become slaves of righteousness. (Romans 6:15–18 ESV)[4]

In a section focused on the conversion process (Rom 6), the apostle Paul frames it in terms of “dead to sin and alive to God.” Under the parody of death to slavery which releases one from “ownership” and then by means of a resurrection to life —legally free from slavery— Paul argues that one legally enters into voluntary slavery (Rom 6:15–19).[5] It is here that Paul rejoices:

thanks be to God. that you who were once slaves of sin have become obedient from the heart to the standard of teaching [typos didachēs] to which you were committed. (Rom 6:17)

It is here that a particular phrase emerges — “the standard of teaching [typos didachēs].”

Some feel that since Paul typically uses typos (standard, example, molding, etc) “is personal in nature” as in the following list:

Adam in Romans 5:14.
Paul and company in Philippians 3:17 and 2 Thessalonians 3:9.
The Thessalonians church in 1 Thessalonians 1:7.
The conduct of Timothy (1 Tim 4:12) and the good works of Titus (Tit 2:7).

If so, then it is “highly probable” that Romans 6:17 is a personal reference to Jesus.[6]

On the other hand, it has been argued that Paul means typos in its metaphoric use as a molding and hence normative teaching which “shapes the [Christian’s] whole personal conduct” once obedient to it.[7] So which is it? Are we forced to make a hard-line distinction between these two proposals?

I do not think so, for they are too intimately connected at the theological capillaries. First, Jesus despite being an actual person is the incarnate Word. Thus, when one submits to the word of God, one is submitting to Jesus as the complete exposition of God’s revelation.

Second, when one submits to the teaching of the gospel and is formed by it, one is being formed and fashioned by Jesus. It seems that one should not try to split hairs here since to submit and to be fashioned by the One is to submit and to be fashioned by the other. And so, we can agree with Harrison when he says,

Though Paul had not founded the church, he could be confident that whoever did had taken the trouble to give teaching upon which he himself could build as he wrote his letter. This in itself presupposes a rather fixed norm of instruction.[8]
Everett F. Harrison, “Some Patterns of the New Testament Didache,” BSac 119 (1962)

The concept of normative instruction is found throughout the biblical record. This supports our position that God intended to leave behind a reliable and trustworthy record of his message.

The Living and Active Word

Let us therefore strive to enter that rest, so that no one may fall by the same sort of disobedience. For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart. And no creature is hidden from his sight, but all are naked and exposed to the eyes of him to whom we must give account. (Heb 4:11–13)

I have always found this passage to be troubling. It is troubling because it is straightforward but surrounded by a perplexing description of the “word of God” (4:12).

But first, consider the context of this passage (Heb 3:1–4:13). Thematically, (a) the author elevates Jesus as one who is faithful to his appointment by God as a son over God’s house, a house which is built by God, which the writers says “we are” (3:1–6). (b) As a consequence (therefore), the writer calls the Holy Spirit’s message from Psalm 95:7b–11 a warning to members of this house to be faithful to God’s voice. Concepts such as rebellion, provocation, hardened hearts, and God’s promise of reward or punishment, rest or disbarment from divine granted rest (3:7–19).

(d) The principles of Psalm 95 are brought to a conclusion in an appeal to fear lest any should seem to have failed to reach rest (4:1–10). The writer presses, then, a connection between Israelite failure and Hebrew Christian failure to enjoy the rest; one by means of unbelief (3:19), the other by means of disobedience (4:7). Yet, in all of this, there is a desire to create an environment of obedience of faith where confidence and hope thrive (4:2; 10; 3:6). (e) Finally, the last section (4:11–13) adds an additional conclusion to the reasoning begun in 3:1. The exhortation is to enter the rest promised by the Divine edict, and the explanatory words of “falling” in the wilderness before rest are implied. The writer then connects this exhortation with the implied method of obedience by accepting our heavenly calling to listen to the Word of God (3:1; 4:12).

It needs to be observed that “the author speaks to all the readers but focuses on a concern that ‘any one’ of them fall short: the concern here is not an individual achievement but rather that ‘the people of God’ reach its goal intact” (emph. mine).[9] The word of God then has an integral role to play in the communal faithfulness of God’s people. Its capacity to meet this goal is outlined in four ways.

Luke Timothy Johnson provides an excellent discussion of these descriptions:[10]

The word of God is living (zōn). “Hebrews applies the same quality of life that is normally associated with God’s being to God’s word.”
The word of God is active (engergēs). “The translation ‘active’ (see RSV) is certainly possible, but while it captures well the sense of ‘energy,’ it fails to capture the nuance of ‘power.’”
The word of God is sharper than two-edged swords. “The sharpness of the blade is revealed by its ability to cut to “the division between soul and spirit, joints and marrow.”
The word of God discriminates between thoughts and conceptions of the heart. “As with ‘soul and spirit, joints and marrow,’ the discernment between thought and conception is the more impressive because the difference between them is so slight and unavailable to human perception.”

If the church is to move in the direction of its mission and its calling, it must embrace the “deep tissue” work of the word of God to actively expose the areas that are strong and those areas that require Divine accountability and transformation.

Concluding Thoughts

Let us never ignore the great breadth and extent of the Word of God. God speaks in broad and generic terms through creation (Psa 19:1–2; Rom 1:20–21). God spoke through the oral preaching of prophets and apostles in the past. God spoke to selected individuals through dreams and visions. And most clearly, and finally, God has spoken through the very image of the Divine, Jesus Christ (Heb 1:1–3). Nevertheless, it is the sacred writings that Paul says we know of salvation and spiritual formation (2 Tim 3:10–17). Why? Because it is the very breath of God in a durative written record that provides us the pattern of the gospel message that makes us Christians and Christians only.

Endnotes

James Hope Moulton and George Milligan, The Vocabulary of the Greek Testament (London: Hodder and Stoughton, 1930), 111.
Norman L. Geisler and William E. Nix, A General Introduction to the Bible, rev. ed. (Chicago, IL: Moody, 1986), 323.
Geisler and Nix, A General Introduction, 324.
All Scripture quotations are taken from the English Standard Version of The Holy Bible (Wheaton, IL: Crossway, 2016) unless otherwise stated.
Francis Lyall, “Legal Metaphors in the Epistles,” TynB 32 (1981): 87.
Everett F. Harrison, “Some Patterns of the New Testament Didache,” Bsac 119 (1962): 120.
Leonhard Goppelt, “túpos, antítupos, tupikós, hupotúpōsis,” TDNT 8:250.
Harrison, “Some Patterns,” 120.
Luke Timothy Johnson, Hebrews: A Commentary (Louisville, KY: Westminster John Knox Press, 2012), 131.
Johnson, Hebrews, 133–35.