Steadfast Love

                                      Sunday School Lesson
                                                               September 30, 2012

                                 

  Lesson Scripture:
 Hebrews 13:1-3;
 I Corinthians 13:1-13;
Lesson Focus:
A priority of our faith
is to love                                                                                       

                                                                           

 INTRODUCTION.  It is essential to God that we believe the right things: the Trinity, the deity of Christ, His death for our sins, and His resurrection.  However, people will not judge us by what we believe; they will observe whether or not our faith has changed our lives.  Jesus clearly stated this when He said “By this shall all men know that ye are my disciples, if ye have love one to another” (see John 13:35).The Bible teaches that there is no genuineness of a profession of faith without love (see James 2:14-20; I John 3:16-18).  In this week’s lesson we will see that true faith shows itself through steadfast love.

II. LOVE AND SOCIAL NEEDS (Hebrews 13:1-3)  

A.  Hospitality to strangers (Hebrews 13:1-2). 

1. (vs. 1).The writer of Hebrews began our text by urging his readers to apply Christian love to social situations.He simply said “Let brotherly love continue.”The exhortation to continue in “brotherly love” assumes that it already existed among the readers.But it also hints that this love was in danger of disappearing because of the external pressures these Hebrew Christians were facing.The words “brotherly love” in Greek is the single word “philadelphia.”While “brotherly love” is most often used to describe the affection for a brother or sister in a family, it can also be used to describe the spiritual family relationships of Christians (see Romans 12:10; I Thessalonians 4:9). 

2. (vs. 2).Brotherly love should manifest itself in hospitality.The author here said “Be not forgetful to entertain strangers: for thereby some have entertained angels unawares.”The phrase “Be not forgetful to entertain strangers” indicates that some of the readers may have neglected hospitality while they focused on their own problems.  In the first century it was important to show hospitality to travelling believers because accommodations throughout the Roman Empire were not very good.  Jesus told His disciples to rely on the hospitality of like-minded saints (see Matthew 10:11), and the apostles also stressed it (see Romans 12:13; I Peter 4:9; III John 1:5-8).  Next, the writer gives one very good reason why we should be hospitable to strangers. He said “for thereby some have entertained angels unawares.”  In other words, history reveals that some people who showed hospitality to strangers actually received angels without knowing it.  No doubt this refers to Abraham who entertained two angels and the Lord Himself when they appeared in human form (see Genesis 18:1-8).  He reaped benefits greater than the hospitality he showed.  Who knows what benefits we may reap if we do the same thing.

B. Care for the suffering (Hebrews 13:3).  Another way to show brotherly love was to “Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body.”Imprisonment was the frequent occurrence of early Christians and it was important to remember them with prayers,visitations, and deeds of kindness(Ephesians 6:18-20; Colossians 4:18).A deed done for a prisoner who serves Christ is a deed done for Jesus (see Matthew 25:34-40).These Hebrew Christians had already shown compassion to the writer of this letter when he was in prison (see Hebrews 10:34).The phrase “as bound with them”means that these believers were to remember those in prison as if they themselves were in prison with them.The writer also encouraged his readers to remember“them which suffer adversity,” that is those who are suffering ill treatment.The believers were being treated terribly because of their faith and they deserved compassion from fellow believers. The phrase“as being yourselves also in the body”is a reference to the physical body.The writer was saying that since we all have physical bodies,we should be able to empathize with the one who is suffering.We never know when it will be our turn to experience trials & suffering.Unfortunately, we are sometimes so taken up with our own problems that we often forget the problems of our brothers and sisters. 

III. LOVE AND SPIRITUAL GIFTS (I Corinthians 13:1-3).  In the remaining portion of our lesson taken from I Corinthians chapter 13 the Apostle Paul teaches on love.This chapter is part of his teaching on the spiritual gifts in chapter 12 given to Christ’s spiritual body.  Paul urged the Corinthian believers to desire the best gifts.But more important was how they used their gifts.No gift, regardless of what it is, has any value if it is not used in a loving manner.Therefore Paul urged his readers to use their gifts in a “more excellent way” (see I Corinthians 12:31), the way of love.  

A. The gift of tongues (I Corinthians 13:1).Beginning his teaching on the importance of love, Paul here said “Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal.”   Speaking hypothetically, the apostle declared that even if he or any believer was gifted to speak in the languages of men and angels, without love the gift of tongues would be nothing but noise and worthless to God.  The word “tongues” means languages.  Note: There is much disagreement among believers as to what this gift was and even if it exists today.  We do know that when the gift was first given to the disciples on the day of Pentecost, they were given the ability to speak to Jews who had come to Jerusalem from all parts of the world in their own languages so that they understood the gospel (see Acts 2:1-21).  The disciples spoke in known languages that they had not learned.  In addition, when addressing the issue of spiritual gifts in chapter 12, Paul identified this gift as “different kinds of tongues” or languages.  There is no biblical support for what we call speaking in tongues today as being a gift of the Holy Spirit.  As a matter of fact, a similar thing was happening in the Corinthian church and Paul gave guidelines to those who were supposedly speaking in an “unknown tongue.”  There was so much confusion over this gift that Paul declared that an interpreter should be present (see I Corinthians 14:5), that edification of the hearer should be its goal (see I Corinthians 14:6), and that no more than three should speak in tongues and they should go in order (see I Corinthians 14:27).  Whether we believe that what we call speaking in tongues today is the same gift given on the day of Pentecost or not, we must agree that when it happens, no more than three people can speak and then only in order.  There must also be an interpreter.  In my opinion, the gift given to the disciples on Pentecost and the one that Paul pointed out in I Corinthians 12:10, does not exist today (see I Corinthians 13:8) because we have no modern day record of people being able to proclaim the gospel in any language they have not learned. In addition, Paul had the gift of different tongues (see I Corinthians 14:18) and didn’t forbid unknown tongues as long as there is an interpreter. Thus Paul also declared “Yet in the church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue (I Corinthians 14:19).  As far as the language of angels is concerned, whenever an angel appears in the Bible they always spoke so the listener could understand. There was no gift needed to understand what an angel was saying. What Paul was actually saying in this verse was “Even if I had the gift to speak in other languages without learning them, and speak in every language there is in all of heaven and earth, but didn’t love others, I would only be making noise.”  The Greek word for “charity” in this passage is “agape.”  This is a sacrificial love extended even to those who are unworthy as shown by God’s love for sinners (see John 3:16; Romans 5:8).  If our service or use of spiritual gifts will mean anything we must show this same unconditional love.

B. Prophecy, knowledge, and faith (I Corinthians 13:2).  Paul continued to say “And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing.”  The word “prophecy” involves receiving revelation from God and sharing it with His people.  “Prophecy” is one of the most important gifts, second only to apostleship (see I Corinthians 12:28). Whether in the Old or New Testament, prophets communicated God’s message. Therefore “prophecy” can be defined as inspired preaching.  “Mysteries” are truths that were once hidden but are now revealed by God (see Matthew 13:11, 17, 35; Ephesians 3:3-6).  “Knowledge” refers to wisdom that comes from God.  “Faith” in this verse is not the faith we have for salvation; it is believing God to accomplish extraordinary things through us as in being able to move mountains which reminds us of Jesus’ challenge to His disciples’ faith (see Matthew 17:20; 21:21).  By using the word “all” before “prophecy,” “knowledge,” and “faith,” Paul was saying that even if his readers had these gifts in their fullest extent, without love they would be nothing.

C. Self-sacrifice (I Corinthians 13:3).Now Paul gives illustrations of deeds that call for great sacrifice.He said “And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.”The first sacrificial deed is “though I bestow all my goods to feed the poor” means to give away all one’s goods to help others.The second illustration of sacrifice is “though I give my body to be burned.”This refers to being willing to die by fire.This was considered the ultimate act of martyrdom for one’s faith as shown by Shadrach, Meshach, and Abednego (see Daniel 3:19-28).But Paul also added that even if one did all these things and lacked love, it would have no benefit.People may do all of these things motivated by pride or the pursuit of merit, but it would mean nothing to God when it is not done in love.

IV. LOVE AND GODLY VIRTUES (I Corinthians 13:4-7).  In the remaining verses, the apostle Paul personifies love, or gives it a personality.  The descriptions here are really descriptions of God who is love (see I John 4:8).

A. Focusing on others (I Corinthians 13:4-5). 

1. (vs.4).  Having shown how spiritual gifts are worthless without love, Paul now begins to describe how Christian love acts or in some cases does not act.  The apostle said “Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up.”  First of all, “Charity (love) suffereth long” meaning love is patient.  Love is able to put up with wrongs without retaliating.  Love is also “kind.”  Love does good to all including potential enemies. Too often many Christians exhibit an unkind attitude toward others.  God’s people should be known for kindness (see Ephesians 4:32).  “Charity (love) envieth not” means that love is not envious or jealous.  Love is always willing to rejoice with those who rejoice in their blessings and successes (see Romans 12:15).  In addition “charity vaunteth not itself, is not puffed up.”  Both phrases “vaunteth not itself” and “not puffed up” refer to arrogance and pride.  Love does not show off; it’s humble and it’s Christ-like (see Philippians 2:3-8).

2. (vs. 5).  This verse says love “ Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil.”  The phrases “ Doth not behave itself unseemly” and “seeketh not her own” refer to rudeness and selfishness.  Love does not behave improperly nor does love insist on having its own way.  Love “is not easily provoked,” that is, love does not have a short fuse.  It is not offended at the slightest comment. Finally here, love “thinketh no evil.”  This does not refer to having pure thoughts; it means that love does not continue remembering evil deeds, keeping a record of them so that vengeance can be taken out later.

B. Focusing on good (I Corinthians 13:6-7).   

1. (vs. 6).  The apostle went on to say that love “Rejoiceth not in iniquity, but rejoiceth in the truth.”  Some people rejoice when others fall into sin.  But those who love find no joy when others sin, but they rejoice in the truth.

2. (vs. 7).  In this verse Paul sums up Christian love by saying that it “Beareth all things, believeth all things, hopeth all things, endureth all things.”   The basic meaning of the phrase “Beareth all things” is to “cover.”  Love covers the faults of others instead of revealing them (see James 5:20; I Peter4:8).  In other words, if you have Christian love for someone, you will be loyal to them no matter the cost.  Love also “believeth all things.”  This does not mean that love is gullible and will fall for anything.  It means that love is willing to give others the benefit of the doubt until what is expected is totally crushed. Charity or love “hopeth all things” or expects the best of others.  Finally, charity or love “endureth all things.”  In other words, Christian love perseveres in the midst of hardships and tough times.  Love does not give up.

V. LOVE AND GOD’S PROGRAM (I Corinthians 13:8-13)

A. Love will outlast spiritual gifts (I Corinthians 13:8).  Paul now states the permanence of love.  He said “Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.”  The apostle declared that “Charity never faileth” meaning it endures or lasts forever. Since God is love (se I John 4:8) and God is eternal, then love must be eternal.  The word “faileth” means to “collapse.”  As human beings we may experience a collapse of love in our lives but love itself will live on. In contrast to the permanence of love, Paul said the spiritual gifts that the Corinthians took such pride in will cease to exist.  Paul said “whether there be prophecies, they shall fail.” The gift of “prophecy” one day will no longer be needed and will become inactive.  In addition, “whether there be tongues, they shall cease.”  I believe that the scriptural gift of speaking in tongues has already ceased, but if it hasn’t it will.The apostle also said “whether there be knowledge, it shall vanish away.”  The gift of “knowledge” or a special revelation from God (see Galatians 1:12) will also one day cease to exist.  Since these gifts were going to “fail,” “cease,” and “vanish away,” it is clear that they were only given to the church temporarily.  In contrast to these temporary gifts of “prophecy,” “tongues,” and “knowledge,” love will last forever.

B. Perfection lies ahead (I Corinthians 13:9-10). 

1. (vs. 9).  Using the two gifts of the Spirit, knowledge and prophecy, Paul explained why the gifts of the Spirit will one day cease.  He said “For we know in part, and we prophesy in part.”  When Paul declared this, he was saying that whatever God reveals to His people today through the Spiritual gifts is only a partial revelation.  God only reveals to us what is necessary for the good of the church here and now. Note: Even an apostle didn’t have absolute and complete knowledge; only God has that.  Just as the Old Testament prophets didn’t fully comprehend the significance of the messages they delivered (see I Peter 1:10-11), the same was true of New Testament prophets.  

2. (vs. 10).  Paul continues to say “But when that which is perfect is come, then that which is in part shall be done away.”  Bible scholars debate the meaning of “when that which is perfect is come.”  The word “perfect” is the Greek adjective “teleion” and can mean “mature” or “complete.”  Some think the phrase “when that which is perfect is come” refers to the completed New Testament Scriptures.  Others, however, see this as a reference to the second coming of Christ.  The perfection or completed time when spiritual gifts will cease mostly likely looks to the time when Christ returns.  There is the possibility that some gifts will have ceased before that time.  However, the very longest any gift can last is until Christ’s return.  After that they won’t be necessary.  The phrase “then that which is in part” seems to refer back to the gifts of prophecy, tongues, and knowledge, the arrival of “that which is perfect” seems to signal the end of these gifts.

C. Limitations of spiritual gifts (I Corinthians 13:11-12).

1. (vs. 11).  To illustrate the truth that the spiritual gifts will one day cease, Paul used childhood and adulthood.  He said “When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.”   When we were children we spoke, understood, and thought as children.  However, as we grew older we became more mature.  The idea is that the Corinthians were a part of the formative period of the Christian church and the gifts were to be used to bring the church from a state of infancy to adulthood. While childhood is an important part of human growth and development, Paul said “but when I became a man, I put away childish things.”  In other words, there comes a time when we need to “put away childish things.”  Paul wanted to impress upon the Corinthian Christians that the spiritual gifts they cherished so much were not a part of God’s permanent plan for His people.  The Corinthian believers needed to know that their spiritual gifts were intended only for the period of the church’s immaturity.  The spiritual gifts will have no place in eternity to come, when the church has reached maturity.

2. (vs. 12).  Paul gave another illustration of how the spiritual gifts will one day cease when he said “For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.”  The “glass” to which Paul refers was an ancient mirror, usually made of polished bronze.  Although one’s reflection could be seen in such a mirror, it was only a dim reflection.  This is the meaning of “we see through a glass, darkly.” It was not like seeing someone “face to face.”  Paul’s point again was that the temporary things of this world will one day give way to the permanent realities of heaven (see II Corinthians 4:18).  Paul then says “now I know in part; but then shall I know even as also I am known.”  Our current knowledge is partial, but Paul saw a time when it will be complete.  When our redemption is complete, we will have complete knowledge similar to the complete knowledge God has of mankind.  In heaven all doubts will be removed, all questions will be answered, all fears eliminated and all hopes realized.

D. Love transcends everything (I Corinthians 13:13). The apostle completes his teaching on love with “And now abideth faith, hope, charity, these three; but the greatest of these is charity.”  The phrase “And now abideth” assures that “faith, hope, charity (love) are present necessities and will remain eternally.  However, “Faith” will become sight, and “hope” will be fulfilled in heaven, but “charity” or love will remain unchanged because love is who God is (see I John 4:8).  No doubt, this is why Paul ended by declaring that love is the “greatest of these” three. 

VI. Conclusion.  Love and faith go hand in hand and are essential to our growth toward maturity as Christians.  Love is important in all things and our spiritual gifts mean nothing before God if we don’t use them in the framework of love.  Love takes what we have and makes it valuable in the sight of God.  Without love, faith will not work for Him.  A loving faith is the mark of the mature Christian, and this is the way we ought to be seen by others around us.                                                               

Steadfast Thanks

                                                             Sunday School Lesson
                                                              September 23, 2012

                                 
Lesson:  Hebrews 12:18-29;                                                                                       
Golden Text:  “Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear” (Hebrews 12:28).


                                                                           

I.  INTRODUCTION.   As with the Hebrews of our text, modern day Christians don’t really appreciate the great privileges we have as New Testament believers. Our lesson this week draws a strong contrast between the privileges of Old and New Testament believers.  The original readers of Hebrews needed a reminder concerning blessings for which they should have thanked God.  Apparently they had joyously received the benefits of the gospel, but hardships had taken a toll on their faith and thanksgiving.  The writer of Hebrews, in our lesson reminded them that they needed to be reminded again how great their salvation was.

 II. THE TERRORS OF THE OLD COVENANT (Hebrews 12:18-21)  

 A.  The conditions of Mount Sinai (Hebrews 12:18).  After using Esau as an example of someone who fails to appreciate the privileges of God’s grace, the writer reminded his readers how God’s salvation in Christ contrasts very differently from the terrors of the old covenant given to Israel at Mt. Sinai.  In this verse the writer said “For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest.”  Unlike the Hebrews in the wilderness, the author’s readers had not “come unto the mount that might be touched.”  The writer was referring to Mount Sinai reminding his readers that they had been spared the terrors of Mount Sinai and adding that it “burned with fire” and was covered with “blackness, and darkness, and tempest.”  The word “touched” indicates that all of these signs could be experienced by the physical senses, such as sight and smell and touch.  The word “tempest” can refer to a violent wind usually accompanied by rain, snow or hail.  Israel experienced all of these conditions when they were given the law (see Exodus 19:16-19; Deuteronomy 4:11-12).  

B. The reaction to the conditions (Hebrews 12:19-21). 

1. (vs. 19).  Here the writer gave further details of what the Israelites experienced at Mt Sinai. He said along with fire, darkness and tempest, there was the “sound of a trumpet, and the voice of words; which voice they that heard intreated that the word should not be spoken to them any more.”  The phrase “the voice of words” refers to the voice of God as He spoke out of Mt. Sinai.  In addition to the physical phenomena the Israelites experienced at Mt. Sinai, the voice of God spoke to them and it was so unbearable that they begged for it to stop.  This is the meaning of the phrase “which voice they that heard intreated (begged) that the word should not be spoken to them any more.”  They were so afraid of God’s voice that they wanted Moses to intercede and receive God’s words and then pass them on (see Exodus 20:19; Deuteronomy 5:23-27).
2. (vs. 20).  In this verse, referring back to God’s voice at Mr. Sinai, the writer says parenthetically “(For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart.)”   Not only were the Hebrews at Mt. Sinai afraid to hear God’s voice, they couldn’t even “endure that which was commanded.”  In other words, they couldn’t bear the Lord’s commandment that “if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart.”  God’s command to Israel was that if any creature, man or beast touches Mt. Sinai they would be stoned to death (see Exodus 19:12-13).  Although God commanded that no one should touch the mountain, He did allow Moses, the mediator for Israel, to climb the mountain and commune personally with Him (see Exodus 19:3-6, 20).  God was so insistent that the people stay away from Mt. Sinai that He sent Moses back down to again warn them not to touch it (see Exodus 19:21-25). 
3. (vs. 21).  Continuing his parenthetical statement from the previous verse, the writer said “(And so terrible was the sight, that Moses said, I exceedingly fear and quake.)”  Not only were the people terrified at what they saw and heard at Mt. Sinai, even Moses himself said “I exceedingly fear and quake.”   The scene at Mt. Sinai was so “terrible” that it caused Moses to tremble with fear.  

III. THE GRACE OF THE NEW COVENANT (Hebrews 12:22-24)

A. The conditions at Mount Zion (Hebrews 12:22-23).

1. (vs. 22).  Now the writer presents the contrast between Mt. Sinai and Mt. Zion.  He writes “But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels.”  The word “But” makes the transition from what the Jews experienced at Mt. Sinai to what these Hebrew Christians were experiencing at Mt. Zion.  The phrase “But ye are come unto mount Sion (Zion)” means that spiritually all believers are already there.  Mt. Sinai symbolized terror, but Mt. Zion symbolizes God’s grace, glory and blessing.  This is the mountain to which the Christian has come.  “Sion” or Zion was one of the hills in Jerusalem and was often used as another name for Jerusalem.  However, in this verse it refers to “the city of the living God, the heavenly Jerusalem.”   In John’s vision on Patmos, he saw “the holy city, new Jerusalem” descending from heaven to a new earth (see Revelation 21:2, 10) after God’s plans for earth were complete.  However, the great news for us is that this city already exists as a spiritual community of “an innumerable company of angels” and redeemed saints.  Although we are still waiting for the coming of this great city (see Hebrews 11:10; 13:14), we are members of that community now.
2. (vs. 23).  Not only have we come to Zion which has a community of angels, the writer says we’ve also come “To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect.”  In this verse, along with the company of angels in the heavenly Jerusalem, there is the “the general assembly and church of the firstborn.”  Some translations associate “the general assembly” with the angels in the previous verse.  However, the Greek word for “assembly” is “ekklesia” meaning church. Therefore “the general assembly and church of the firstborn” both refer to believers, not angels and believers.  In Scripture, the word “firstborn” sometimes refers to Christ (see Colossians 1:13-15, 18), but here it refers to the redeemed. To the Jew, “firstborn” described a position of special privilege, as it is with every Christian.  God sees us “in Christ” (see Ephesians 1:3; 2:6) and having all the privileges that He has. The names of those redeemed are also “written in heaven.”  The term “written” comes from a word meaning “to register or record.”  In other words, God has recorded the names of all those who are spiritually His firstborn (see Revelation 20:15).  God’s record book is also called “the Lamb’s book of life” (see Revelation21:27) and one’s name must be listed there in order to enter God’s presence.  Of course “God the Judge of all” will be present in the heavenly city.  The fact that the Lord is called “the Judge of all” does imply punishment, but it particularly refers to God’s impartial judgment of all human affairs.  Not only does God judge lies, He also vindicates truth.  The writer also says that in the heavenly city are “the spirits of just men made perfect.”  It is possible that this phrase is the same as “the church of the firstborn” but it more likely refers to the Old Testament heroes of faith, who were not yet perfect during their own time, awaiting the coming of Messiah (see Hebrews 11:39-40).  Now Christ’s perfecting work is completed for saints of all ages, and He represents all saints in His Father’s presence (see Hebrews 10:11-14).

B. The basis for the new covenant (Hebrews 12:24).  The author wrote that we not only have the privilege of coming to the heavenly city filled with angels, Old and New Testament saints, headed by the living God, we also come “to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.”  The final contrast or difference between the terror of Mt. Sinai and the grace of Zion is the presence of “Jesus the mediator of the new covenant.”  God has replaced the old covenant, or the law, with a new covenant (see Hebrews 8:7-13) between Him and believers (see Hebrews 8:6-13).  Jesus was the “mediator of the new covenant” which means He intervened as a peacemaker to reconcile man with God (see Ephesians 2:14-16).  We also come “to the blood of sprinkling.”  Just as the sprinkling of blood marked the old covenant (see Exodus 24:5-8; Hebrews 9:18-22), “the blood of sprinkling” seals the new covenant (see Hebrews 9:23) and also “speaketh better things than that of Abel.”  This phrase pictures the blood of Jesus as still speaking today, telling believers of better things than the blood of Abel.  After Abel died, his blood figuratively cried out to God from the ground calling for vindication of his righteousness and vengeance on his murderer (see Genesis 4:10).  But the “better things” that the blood of Jesus speaks of are forgiveness of sinners and peace with God.

IV. THE IMPORTANCE OF HEEDING GOD’S VOICE (Hebrewws 12:25-29)

A. A solemn warning (Hebrews 12:25).  After advising his readers of the privileges and blessings of the new covenant, the writer warns them to “See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven.”  The warning to theses believers was “refuse not him that speaketh.”  They were told not to refuse to obey the One who offered them the blessings the writer had spoken of.  Those who “escaped not” were the Hebrews during the giving of the law at Mt. Sinai.  They didn’t escape God’s punishment because they “refused him that spake on earth.”  This means that the Israelites refused to obey what God revealed to them as He “spake on earth” or came down to the mountain to give the people His message (Hebrews 3:7-11).  Those who refused, or disobeyed God’s words did not escape His wrath.  The writer reasoned that if those Israelites who refused to hear God’s law when He spoke from Mount Sinai didn’t escape His wrath, those who turn away from God, who now speaks from heaven, will suffer a far greater punishment.  This refers to believers in the church age.  The God who spoke from Mount Sinai is the same God who speaks from heaven.  However, His message now comes from His heavenly throne where Jesus, God’s glorified Son has returned in victory (see Hebrews 1:2-3).  God’s message, the gospel of Jesus Christ, is final and there will not be another. Those in the church age who turn away from it will not escape God’s judgment (see Hebrews 2:2-4).

B. A solemn preview (Hebrews 12:26-27).   

1. (vs.26).  Looking back to Mount Sinai, the writer says “Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven.”  At Mount Sinai when God spoke, the mountain shook at His presence (see Exodus 19:18) causing terror in the people.  The writer then noted “but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven.”  Unlike the shaking that occurred at Mt. Sinai, God will shake both heaven and earth. This was originally a prophecy given to Zerubbabel to encourage Israel to build a temple after the return from Babylonian Captivity (see Haggai 2:6-7, 21-22).  This shaking of earth and heaven will take place in the last days after the return of Christ.  God will bring judgments on the unbelieving world and Christ will return to rule.  There will also be a new heaven and a new earth to replace the old one that was shaken, or destroyed (see Hebrews 1:10-12; II Peter 3:10-13; Revelation 20:11; 21:1). 
2. (vs. 27).  The author continued to say “And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain.”  The phrase “And this word, Yet once more” refers back to the prophecy of Haggai 2:6-7, 21-22 given in verse 26.  The writer is saying that only one more time will God shake heaven and earth.  The phrase “the removing of those things that are shaken, as of things that are made” refers to the end or destruction of all things that have been created or made.  This includes the present heavens and earth (see Hebrews 1:10-12) as well as everything that came before Jesus completed His work (see Hebrews 8:13).  The words “are shaken,” in the present tense, indicate that God has already started this shaking process.  His glorious victory through death and resurrection has set in motion the final removal of everything that can be shaken.  God is removing all that can be shaken so that “those things which cannot be shaken may remain.”  The things that can’t be shaken or destroyed are spiritual realities which will remain forever.  The shaking that God will complete in the last days will reveal the difference between what is eternal and what is temporal or passing.

C. A solemn exhortation (Hebrews 12:28-29). 

1. (vs. 28).  In this verse, the author comes to a logical conclusion saying “Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear.”   The writer concludes that since God is sifting out all things that won’t last so that only things eternal will remain, believers are “receiving a kingdom which cannot be moved.”  We are even now receiving a kingdom that cannot be moved that will culminate in God’s eternal rule over a new universe (see I Corinthians 15:24-28).  The writer says that since this kingdom is our inheritance, “let us have grace, whereby we may serve God acceptably with reverence and godly fear.”  The word “grace” here can be translated as “gratitude” which speaks of the attitude grace produces in us.  The term “serve” is a word used for ministering as priests.  It was used to describe the work of the Levitical priests (see Numbers 18:6-7).  Today, in Christ, believers are all priests in our new covenant relationship with God (see I Peter 2:9; Revelation 1:6).  Like the priests who served God in the tabernacle, we must also “serve God acceptably with reverence and godly fear.”  This is a great privilege and we can’t take it lightly.

2. (vs. 29).  Having contrasted the terror experienced at Mt. Sinai to the grace we enjoy in Mt. Zion, it was possible that the readers might take God’s grace for granted.  To prevent this, the writer ends our lesson by saying “For our God is a consuming fire.”  This description of God is taken from Moses’ words in Deuteronomy 4:24 and once again takes us back to His awesome presence at Mt. Sinai.  God is the same today as He was at Mt. Sinai.  We must worship Him in holy fear recognizing that even though He is a God of grace, He is also a fire of destruction to those who choose not to follow Him.

Conclusion.  Believers have much to be thankful for as our lesson teaches. Even though the God of Old Testament law is the same God of new covenant grace, and even though He remains a consuming fire, God graciously invites His people to enjoy His forgiving grace and His unmovable kingdom.  Serving God in a manner that is pleasing to Him demands an attitude of thankful faith (see Hebrews 11:6).  By so doing, believers are willingly obedient to the command to give thanks in everything (see I Thessalonians 5:18).                                               

Faith Is Endurance

                                                                  Sunday School Lesson
                                                                     September 16,1012
Lesson Focus:
Looking to Jesus
empowers us to endure
Lesson Scripture:
Hebrews 12:1-11

INTRODUCTION.  Christians are called to exhibit faith by steadfast fortitude.  The genuineness of our faith will be judged by our response to the hardships and opposition we face by our identification with Christ.  When we demonstrate courage under trial, it reflects our union with the One who had the fortitude to carry out His mission on the cross.  This week’s lesson teaches us the need for fortitude in our dark times of extreme adversity.This does not come easy for many of us, but it is a core ingredient of a vibrant faith for the Christian.
II. FORTITUDE EXEMPLIFIED (Hebrews 12:1-3)  

A.Fortitude demonstrated by previous saints (Hebrews 12:1).After listing the names of some of the Old Testament saints who pleased God by steadfastly persevering in their faith, the author of Hebrews writes “Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us.”The writer indicates that now we are the ones who need to persevere in faith.The phrase“Wherefore seeing we also are compassed about with so great a cloud of witnesses” is understood by many to mean that believers today are seen as runners in a race and previous saints, including those in chapter 11, are seen as the “cloud of witnesses” watching us as we run the race.  However, Scripture does not support the idea that saints who have gone on before us are watching us from heaven. It is better to understand that we are watching the witnesses and how they endured the trials they faced. We are not witnesses to them; they are God’s witnesses to us.  Those saints who have gone on before are witnesses in the sense that their lives testify to God’s faithfulness.  What they have accomplished through faith should encourage us as we continue to meet life’s trials.  If we are to be faithful to the Scriptures, a better way to understand the phrase “Wherefore seeing we also are compassed about with so cloud of witnesses” is to visualize previous saints enshrined in a museum of faith and believers today are taking a stroll through that museum being inspired by the steadfast faith they have demonstrated.  We should also note that the word for “witness” here is taken from the Greek word “martus” from which we get our word “martyr.”This indicates that the previous saints’ witness included dying as martyrs.  As we focus on the testimony of those witnesses, the writer exhorts his readers to “lay aside every weight, and the sin which doth so easily beset us.”  We are told to cast aside two classes of obstacles or anything that slows us down as we run the race of life.

a. The first obstacle, a “weight,” is anything that hinders us.  These are things that are not necessarily wrong but can cause us to lose focus on our goal.  Using the athletic analogy, we know that different people have different training routines. The things that hinder one athlete may actually help another one.  For example, one person may have a hobby that helps them to relax, but to another person that same hobby may become an all consuming passion that takes their eyes off the goal.
b. The second obstacle is “sin.” Whereas “weights” could be different for different people, “sins” are the same for all believers.  There are behaviors that the Bible recognizes as wrong and are wrong no matter who commits them.  These two obstacles---unnecessary hindrances and sinful behavior are to be set aside in order to “run with patience the race that is set before us.”  The word “patience” has the idea of endurance and perseverance.  Only when we cast off “weights” (unnecessary hindrances) and “sin” (sinful behavior) will we be able to run with patience and endurance.  The race that God has marked out for us is a long distance ordeal that demands a single-minded focus.          
B. Fortitude demonstrated by Jesus Christ (Hebrews 12:2-3). 
1. (vs.2).  While we are privileged to have the example of believers past and present to help with our faith, the author says we should be “Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.”  The word “Looking” implies looking away from one object toward another object with complete attention.  The use of Christ’s human name “Jesus” should remind us that our Saviour, as a man set the example for perseverance for us (see Hebrews 2:14-18).  Jesus is identified as both “the author and finisher of our faith.”  He is the source or originator of our faith and the one who brings it to completion.This makes Jesus different from all the heroes of faith and therefore He alone deserves our full attention.Focusing on Him will keep us from deviating from the course we are running.As the “Author” of our faith, Jesus was driven to finish His mission because of “the joy that was set before him.”For Jesus, this joy must have consisted of many things, including reunion with the Father.  But there was more.When Jesus prayed His high priestly prayer for believers, He prayed that “they might have my joy fulfilled in themselves” (see John 17:13).Therefore, Jesus’ joy is not only for Himself, but it is to be shared with those for whom He died as sacrifice and lives as high priest.  Because of this “joy that was set before him” Jesus willfully “endured the cross.”The word “endured” can be translated as “patience.”The cross didn’t just happen to Jesus, He sought it out on our behalf (see Matthew 20:28; John 10:17-18).Jesus had a course to run and to do so faithfully, He had to keep His focus on the “joy that was set before him.”  Jesus was so motivated by joy that He endured the cross, “despising the shame” of it.  The word “despising” means “disregarding.”  Crucifixion was both excruciating and humiliating, and such a lowly form of death that Roman citizens automatically were exempt from it.But Jesus endured and disregarded the shame of the cross and looked beyond it to His reward which was being exalted to “the right hand of the throne of God.”  The writer’s readers were to look to Jesus as a model of patience and perseverance.  As we view Christ’s exalted position. We should recall Paul’s words that we have not even begun to think about the things God has prepared for those who love Him (see I Corinthians 2:9).
2. (vs. 3).  Just in case these Hebrew readers took Jesus’ sufferings too lightly, the author encouraged them to do more than look to Jesus as an example.  He said they were also to “consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds.”  To “consider him” means to devote some careful and serious thought to Jesus.  The focal point of their consideration was that Jesus “endured such contradiction of sinners against himself.”The word “contradiction” simply means “opposition.”  In other words, Jesus had to rub shoulders with sinful humanity, and face severe opposition that eventually resulted in His death.It was most important that the readers meditate on their Lord’s example so that they might not “be wearied and faint in your minds.”In other words, if the Hebrew Christians didn’t consider all the sufferings of Christ, they might grow weary and lose heart.  Their race was not a sprint, it was a marathon.If you have ever attempted any serious long distance running you realize that part of successfully completing a marathon is mental.The body can be driven to seemingly impossible limits in athletic endeavors.This same principle holds true in the spiritual realm.  When our minds are set on Christ we can endure great physical trials.

III. FORTITUDE CULTIVATED (Hebrews 12:4-11)

A. The need for discipline (Hebrews 12:4).  The Hebrew Christians were facing persecution and wavering in their faith.  They needed to remember that while they were experiencing persecution they had “not yet resisted unto blood, striving against sin.”  They had been ridiculed and deprived of possessions (see Hebrews 10:32-34) but they had yet to die for their faithfulness as had Jesus and others.  The word “yet” indicates that these Hebrew believers still could face death in the near future and they needed to be prepared for it.  They needed to consider the brave example of Jesus in order to keep from becoming weary and faint or give up.

B. The acceptance of discipline (Hebrews 12:5-6).  

1. (vs. 5).  These Hebrew believers may have also forgotten something that puts their experiences in persecution in perspective.  They needed to understand that God permitted trials in order to discipline His children.  Therefore in this verse the writer told them “And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him.”  This exhortation came from Proverbs 3:11-12 where this advice is given by a father to a son: but here it is given as a divine exhortation to the Hebrew Christians.  Just in case they had forgotten that God deals with us “as unto children” the writer reminded them to “despise not thou the chastening of the Lord.”  The word “despise” means to treat lightly or not to take something seriously.  These Hebrew readers seemed not to take the “chastening of the Lord” seriously. The word “chastening” was a term used to describe child training.  It means to bring up, train, or instruct.  It also has the stricter idea of punishment or disciplining.  While discipline may be severe at times, its goal is for the betterment of the child.  God urges believers not to think lightly of His disciplinary instruction.  They may have viewed their sufferings as not related to God’s dealings with them or were attributing their sufferings to God’s dissatisfaction.  In either event, they seemed to fail to recognize that trials were part of their spiritual growth.The writer also warned his readers not to “faint when thou art rebuked of him.”  They were not to “faint” or get weak when God “rebuked” them.  The word “rebuke” has the idea of calling attention to one’s faults.  Experiencing the Lord’s rebuke can be both humiliating and uplifting.  Nothing can be more disappointing than failing our Creator and needing His correction.  At the same time God’s rebuke should encourage us since it is a token of His love.
2. (vs. 6).  Still dealing with the idea of discipline, the writer in this verse says “For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.”  The writer wanted to make it clear that the Lord’s discipline is not evidence of God’s displeasure, but it’s an expression of His love as seen in the phrase “For whom the Lord loveth he chasteneth.  The Lord’s chastening can be severe as noted by the phrase “and scourgeth every son whom he receiveth.”  Even “scourging,” which refers to severe whipping or correction, is evidence that God cares enough for “every son whom he receiveth” to do what’s needed to bring that erring child to his or her senses.
. The implication of discipline (Hebrews 12:7-8).
1. (vs.7).  Here the author wrote “ If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not?”  These Hebrew Christians were reminded that the hardships they were enduring had meaning.  God was training them for the responsibilities of son-ship.  In other words, when we experience God’s chastening it is a sign that we are His children.  This is confirmed in the question “for what son is he whom the father chasteneth not?”  It was inconceivable to the writer that fathers would not discipline their sons.  Sons and daughters reach their full potential through training or discipline.  Even Jesus, who never fell short of His Father’s will learned obedience by the things He suffered (see Hebrews 5:8). 
2. (vs. 8).  In this verse the author writes “But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons.”  In other words, if any believer does not experience God’s chastisement or discipline that all believers experience, then they are “bastards, and not sons.” The word “bastards” refers to illegitimate children. They are not true sons or daughters of God.  An illegitimate child has no claim to his father’s name or fortune.  As a result the father feels no need to prepare him for family duties.  He is allowed to go his own way without discipline.  But a true son welcomes the rigors of discipline.  He is being groomed for a responsible position and the father cannot afford to leave his preparation to chance. 
D. A comparison of discipliners (Hebrews 12:9-10).   In verses 9-10 the writer compares the discipline of earthly fathers to our heavenly Father’s discipline.
1. (vs. 9).  Here the author says “Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live?”    The phrase “fathers of our flesh” refers to our earthly fathers.  They have corrected us and “we gave them reverence” or respect.  As children, we understand that our fathers have the authority to discipline us and we must accept it.  The point is that if we respected our earthly fathers when disciplined, the writer asked “shall we not much rather be in subjection unto the Father of spirits, and live?”  In other words, if we respected our fathers when disciplined, shouldn’t we be even more respectful and submissive to our “Father of spirits, and live?”  The phrase “Father of spirits” referring to our heavenly Father, is contrasted with “fathers of our flesh.”  Our earthly fathers give us physical life which will one day end, but God gives us spiritual life which is eternal.  One day our flesh will cease to exist and so will our relationship with our earthly fathers.  However, since we are spiritual beings, our relationship with our heavenly Father endures forever.
2. (vs. 10).  Again the writer gives another contrast between our earthly fathers and our heavenly Father.  He wrote “For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness.”  The word “they” refers to our earthly fathers.  The writer says that our earthly fathers chasten us for “a few days.”  In other words, our earthly fathers’ role as disciplinarian ends with a child’s death or when he or she leaves home.  The phrase “chastened us after their own pleasure” means that parents discipline their children in a way that seems good to them.  However, parents make mistakes and sometimes what seems good to them is not always best for their children.  In their sinful humanity, sometimes our parents discipline arbitrarily or in anger.  But on the other hand, the writer says, “he (God) for our profit, that we might be partakers of his holiness.”  In other words, God’s discipline is for our benefit to make sure we will one day share in His holiness.  God disciplines us with a spiritual purpose that has eternal benefits, and He does it without making mistakes unlike our earthly fathers.  Our heavenly Father wants to make us holy like Himself (see I Peter 1:15-16) preparing us for eternal fellowship with Him.
E. The results of discipline (Hebrews 12:11).  In our final verse, the author of Hebrews forthrightly admitted that “Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby.”  It’s true; while we are experiencing discipline or any rigorous training it really isn’t fun.  This is the meaning of the phrase “no chastening for the present seemeth to be joyous.”  However, the writer says, “afterward” or after the chastening or discipline, for those who respond positively to it the reward is great.  The author called the reward for accepting God’s discipline as “the peaceable fruit of righteousness.”  
IV. Conclusion.  This week’s lesson text portrayed the Christian life in terms of a foot race.  The fortitude required in the race of faith takes strength of every fiber of our being.  Christians are admonished to strip off all hindrances and press on, looking to Jesus as the example. To keep them running a successful race, the Lord disciplines those whom He has accepted as His children.  Holding on when God disciplines us takes steadfast fortitude and faith.  Discipline is painful, but ultimately rewarding.  It perfects us, making us more like Christ.  We should always remember that God’s motive in discipline is love.  Christians must learn to accept God’s correction.                       

Faith Is Assurance

                                                       Sunday School Lesson
                                                          September 9,2012
 Lesson Focus:
Faith reveals God
Lesson Scripture:
Hebrews11:1-3,6;
Psalm 46:1-3,8-11
                  
  INTRODUCTION.  Steadfast confidence brings the fulfillment of our expectations only when it is placed in a worthy object.  Misplaced trust is just as fatal as no trust at all.  Faith is simply trusting in God.  As we put our faith in Him and begin to follow Him, we become more and more confident in our walk, and our faith grows stronger.  Our lesson texts present two essentials to faith.  Hebrews 11 examines what faith is, while Psalms 46 looks at the kind of works God has done to show that He is worthy of trust.

II. FAITH AS THE SOURCE OF CONFIDENCE (Hebrews 11:1-3, 6)

A.  The nature of faith (Hebrews 11:1-2). 
1. (vs. 1).  Our lesson begins with a description of what faith is.  The writer says “Now faith is the substance of things hoped for, the evidence of things not seen.”  It’s interesting that the writer uses two terms often used in court to prove the certainty of a case: “substance” and “evidence.”  Even though we can’t see or touch faith, it has “substance” or the assurance “of things hoped for.”  Faith assures us that what God has promised is real and will be fulfilled even though we have not experienced it yet (see Hebrews 11:7-8; I Peter 1:7-9).  Faith is also “the evidence of things not seen.”  The word “evidence” speaks of certain proof of something.  Just as faith gives us “substance” or assurance of things that have not yet happened, it is also the “evidence” or “proof” of the reality of things we cannot see.  Faith is not the same thing as wishful thinking.  Faith is real because it is both “substance” and “evidence” that helps us to grasp the realities God has declared to be true even if we can’t see them.
2. (vs. 2).  Still speaking of faith, the writer says “For by it (faith) the elders obtained a good report.”  The “elders” mentioned here does not refer to church leaders.  It refers to all the highly respected ancestors who walked with God in ages past.  Many of them are mentioned in verse 7-40.  These “elders” include Abel, Enoch, Noah, Abraham, Sarah, the patriarchs, Moses and his parents, the judges and many saints who are not named.  All these “elders” the writer says, “obtained a good report.”  In other words, the “elders” were commended for their faith.  All of them are now held in high esteem by saints today, but the major emphasis is on the recognition they received from God.  He looked favorably upon their faith.
3. (vs. 3).  This verse says “Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.”   Faith is essential for every believer and is certainly demonstrated in our belief that God created everything.  The design and operation of nature argues in favor of the existence of an intelligent Designer.  This is implied by the word “framed” which involves the furnishing and harmonious operation of all creation’s individual parts.  The word “worlds” refers to the entire universe that God created.  The one who has faith understands that all this can be done at God’s command.  The phrase “the worlds were framed by the word of God” means that through a series of utterances, God spoke the world into being (see Genesis 1:3-26; Psalms 33:6, 9).  As a result, the writer concluded that the “things which are seen were not made of things which do appear.”  In other words, the things that we now see were not made from anything that was already made.  God brought the visible out of the invisible, or more specifically, He brought what we can see out of nothing. This truth cannot be learned from the study of science; it can only come from faith in God’s revelation.
B. The necessity of faith (Hebrews 11:6).  In verses 4-5 which are not part of our printed text, the writer gives two examples of faith from Genesis: Abel and Enoch.  They both pleased God by their lives of faith.  But before giving additional examples of faith, the author said “But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.”  According to verse 5, Enoch pleased God which was evidence of his faith because “without faith it is impossible to please him.”  The author goes on to give two essential elements of faith:
a. First, the one who “cometh to God” or worships Him “must believe that he is.”  In other words, in order to worship God we must believe that He exists.  This may sound simple but it involves believing that God is who He says He is, and by faith we must accept that.  However, believing that God exists is only the beginning, for even the demons believe that much (see James 2:19-20).  God will not settle for mere acknowledgement that He exists.  He wants a personal relationship that will transform your life.
b. Second, the one who “cometh to God” or worships Him must believe “that he is a rewarder of them that diligently seek him.”  To diligently seek God means to earnestly search to know Him.  Those who seek God will be rewarded with His intimate presence.
DIVINE WORKS AS THE BASIS OF FAITH (Psalms 46:1-3, 8-11).  Psalms 46-48 are hymns of praise celebrating deliverance from some great enemy.  Many theologians believe that Psalms 46 may have been written when the Assyrian army invaded Israel and surrounded Jerusalem (see II Kings 18:13-19:37).

A. God’s reliability (Psalms 46:1).  The psalmist praised God as “our refuge and strength, a very present help in trouble.”  This verse speaks of the security one can find in a reliable God.  The word “refuge” refers to a place of rest and safety (see Numbers 35:11-12; II Samuel 22:3; Psalms 9:9; 57:1).  The term “strength” speaks of God’s power and might.  “Help” refers to His support and assistance.  The words “very present” literally means “that which is surely and abundantly found.”  It is in the time of trouble that God’s people can surely and abundantly rest in God’s safety, power and might.

B. God’s deliverance from extreme danger (Psalms 46:2-3).
1. (vs.2).  Because we can feel safe in God’s power and might, the writer says “Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea.”  Even under the worst circumstances like the earth being shaken and the mountains falling into the sea, the believer has no reason to be afraid.  We need not fear anything that disturbs our environment like hurricanes, volcanic eruptions or even earthquakes because we know that God is in control and will take care of us.
2. (vs. 3).  Here the psalmist continued to speak of environmental changes saying “Though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof. Selah.”  The phrase “waters thereof roar and be troubled” appears to refer to floods or even tsunami-sized waves.  The phrase “though the mountains shake with the swelling thereof” refers to the destruction of mountains that can be caused by those waging waters.  None of these changes should cause fear in the believer who has faith in the God of creation.  The meaning of the word “Selah” is unknown.  However, it appears seventy-one times in the Psalms and three times in Habakkuk.  It is probably a term with a musical meaning for the Hebrews, though what that meaning may have been is pure speculation.  Many scholars agree that it may mean the same thing as our musical interlude, a pause in the voices singing while the instruments continued to play alone.
C. God’s work illustrated (Psalms 46:8-9).
1. (vs.8).  In verses 4-7, not a part of our text, the psalmist focuses on God’s protection for Jerusalem.  Then in this verse, he encourages his readers to “Come, behold the works of the Lord, what desolations he hath made in the earth.”  The psalmist challenged his readers to intelligently consider God’s involvement in His created world.  The word “desolation” can mean to lay waste, deserted or devastated.  As part of God’s works He had devastated the Assyrian army by killing 185,000 of their soldiers.  In addition, we must consider that the destruction we see in nature is His work.  We don’t always understand it, but we can often sense His power in it.  This does not mean that He is a bad God, but it does mean that God is in control of all things in the world---even those things we don’t understand.

2. (vs. 9).  The psalmist also said “He maketh wars to cease unto the end of the earth; he breaketh the bow, and cutteth the spear in sunder; he burneth the chariot in the fire.”  Even though the Lord has brought desolations, His final goal is to “maketh wars to cease unto the end of the earth” and bring peace on earth.  In bringing an end to war, the Lord “breaketh the bow, and cutteth the spear in sunder; he burneth the chariot in the fire.”  The idea here is that the Lord will end wars by abolishing all the tools of war (see Isaiah 2:4; Micah 4:3-4).  In ancient times these tools of war were bows and arrows, spears and chariots.  Today those instruments of war could be aircraft, tanks, warships, missiles and guns.

D. God’s name exalted (Psalms 46:10-11).   

1. (vs. 10).  In this verse, the Lord speaks commanding the readers to “Be still, and know that I am God: I will be exalted among the heathen, I will be exalted in the earth.”  The phrase “Be still” is really a command to “Stop!”  Many scholars believe that this is addressed to Israel, and if so it would be a command to stop seeking human solutions to their problems.  Instead they should commit themselves to Him completely.  However, since God says “I will be exalted among the heathen, I will be exalted in the earth” and references “the heathen” or Gentiles, the command to “Be still, and know that I am God” is most likely meant for the Gentile nations of the world, especially those who tried to stop God’s plans for Israel.  The fact that God will be exalted among the heathen nations and in the earth would remind the nations of the world that they will fail, but God will prevail.  The Lord will be exalted in the end!  Note: Christians today need to heed this command from God as well.  If we are doing anything to hinder God’s work in our lives or the lives of others, we must stop it now and recognize that He is God.  He demands universal exaltation, and if we don’t bow to Him, He will be exalted in spite of us.

2. (vs. 11).  In our final verse, the psalmist says “The Lord of hosts is with us; the God of Jacob is our refuge. Selah.”   This verse is the same as verse 7 (not included in our text) and God is identified as “The Lord of hosts” or the Lord of armies.  The psalmist reminded his readers that God was with them and so He is with us.  The Lord is also called “the God of Jacob” or the God of Israel (see Genesis 35:10).  God’s people in any age can rest in their faith that the Lord of armies is always with us caring for us, and the God of Israel is our refuge or place of safety. 

IV. Conclusion.  The Bible is very clear.  No matter what life may throw at a Christian, we should respond with steadfast confidence that God always has our best interest at heart.  Faith is not just positive thinking.  It is a total confidence that God exists and that He is concerned about His people.  Of course, such confidence, or faith, is necessary for salvation, but it is also essential to following Christ daily.  It is really a way of life.  This confidence is more than just good feelings.  It is a conscious decision to put one’s entire life, everyday into the hands of God.                                                                       

          

Faith Calls For Perseverance

                                                                   Sunday School Lesson
                                                                      September 2,2012
Lesson Focus:
Together we perservere
in faith
Lesson Scripture:
Hebrews 10:19-31

INTRODUCTION.Our lesson this week takes us into a study of the book of Hebrews, where we explore the idea of a living faith.The first vital step is learning how to trust God with unfailing determination, even when it seems that everything is against us.We learn this week in particular about trusting God without wavering.  However, we must understand our lesson and the entire book of Hebrews in its context.Almost all interpreters agree that this letter was written to Jewish Christians.  Most likely these were Jews in the Diaspora, the many countries outside of Israel where there were pockets of Jewish people.Such cities as Antioch in Syria, Alexandria in Egypt and Rome itself had large Jewish populations.  One might surmise that the message in our lesson passage was directed to Jews in a city like Rome who were facing persecution and considering abandoning their Christian profession and retuning to the Jewish beliefs that they had before coming to know about Jesus.The readers of this message were not considering abandoning faith in God completely, but were tempted to reject the lordship of Jesus and the understanding that God is fully revealed in the Person and teachings of Jesus.What the writer was attempting to warn his readers of was that knowing about Jesus as Lord and then to return to a pre-Jesus Jewish understanding is to directly disobey prophecy and reject Christ’s priesthood and the covenant.  Only a Jewish audience would care about the dangers of such disobedience.
II. DIVINE FAVORS BESTOWED ON BELIEVERS (Hebrews 10:19-21)  

A.  A way to God (Hebrews 10:19-20). 
1. (vs. 19). After presenting the superiority of the Person of Jesus Christ (see Hebrews 1:4-4:13), and the superiority of His priesthood (see Hebrews 4:14-10:18), the writer in our text begins to apply these truths to the lives of the readers.  So, in this verse the writer first says “Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus.”  The conjunction “therefore” connects what the writer is about to say with what was said in the previous chapters.  Believers have the “boldness to enter into the holiest.”  In other words, we can approach God with confidence and enter His presence without fear.  We can do this because of the “blood of Jesus.”   In the Old Testament, only the high priest was allowed to enter the most holy place in the tabernacle once a year with the blood of a sin offering (see Leviticus 6:11-17; Hebrews 9:7).  But since Christ has offered Himself as the final sacrifice for sin and has entered the heavenly sanctuary (see Hebrews 9:12, 24; 10:12), everyone who trusts Him can freely enter this sanctuary in prayer and come directly into God’s presence (see Hebrews 10:19; 4:16).
2. (vs. 20).  The writer said that the access we have to God through Jesus’ death is “By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh.”  The word “new” speaks of newness in time, type and always fresh and never obsolete (see Hebrews 8:13).  Not only is this way to God a new way, it is also a “living way.”  Since Jesus is this “living way” it has life-giving power unlike the old Jewish way.  Jesus is the One in whom life resides (see John 14:6).

B. A high priestly Mediator (Hebrews 10:21).  In addition to the favor believers have of free access to God, the writer here says we also enjoy the favor of “having an high priest over the house of God.”  Jesus, the One who gave His life to open the way to heaven is now there to represent His own (see Hebrews 9:24).  The word “high” here can also mean “great.”  Since Jesus is superior to all creation, He can be called a great priest.The phrase “the house of God” refers to the entire community of believers (see Hebrews 3:6).
III. GODLY RESPONSE URGED (Hebrews 10:22-25)

A. Genuine faith (Hebrews 10:22).  The writer now gives us three exhortations to pursue godliness. In this verse he writes “Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.”  Our first godly response to access to God and Christ’s Great High Priesthood is to “draw near with a true heart in full assurance of faith.”  We are to come near God with a sincere heart and complete devotion.  We are qualified to enter God’s presence first because of “having our hearts sprinkled from an evil conscience.”  In other words, our hearts have been sprinkled with the Word of God cleansing us of a guilty conscience.  This would remind these Jewish readers of the Old Testament references to purification through the sprinkling of blood.  Moses sprinkled the Israelites to signify their participation in the law covenant (see Exodus 24:6-8).  He also sprinkled Aaron and his sons to consecrate or set them aside to their priestly office (see Exodus 29:19-21).  Of course this sprinkling was a shadow of Christ’s blood in cleansing sinners (Hebrews 9:1-14; 10:1-4).  We are also qualified to enter God’s presence because our bodies have been “washed with pure water.”  This washing refers to a believer’s cleansing from the deeds of this life before Christ (see Ephesians 5:26; Titus 3:5).
B. Steadfast hope (Hebrews 10:23).  Another godly response to our access to God is “Let us hold fast the profession of our faith without wavering; (for he is faithful that promised.”  These Jewish readers had professed faith in Christ and now they were urged to hold “fast” or tightly to that profession.  Believers are also to hold fast to “the profession of our faith without wavering.”  This means to remain upright and unbending, not wanting to go back to our old pre-salvation ways.  We are to remain this way because “he is faithful that promised.”  Since God is faithful to keep His promises (see Hebrews 6:16-19), and as Jesus remained true to His profession (see Hebrews 3:1-2), so should we.
C. Exemplary works (Hebrews 10:24-25). 
1. (vs. 24).  The third godly response we should have because of our access to God is “And let us consider one another to provoke unto love and to good works.”  The word “consider” has the idea of carefully observing the lives of other believers, just as we are to observe the example of Jesus (see Hebrews 3:1).  We are to observe others’ lives in order to “provoke unto love and to good works.”   The word “provoke” is often used negatively (see Galatians 5:26; Ephesians 6:4), but here it is used positively because we are to “provoke” or arouse other believers to love and do good works.  Genuine love always shows itself in things we do for others.
2. (vs. 25).  The believer’s fourth godly response to having access to God is “Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching.”  In order to show our love by our good deeds, there must be frequent fellowship with other believers. This is the idea behind “Not forsaking the assembling of ourselves together.”  The word “forsaking” implies deserting or abandoning the assembly of believers.  The phrase “as the manner of some is” indicates that some Jewish believers had already separated themselves from their local assemblies for whatever reason.  How can we provoke others to do good deeds and exhort one another if we never see them?  But regular fellowship is essential to being able to encourage one another.  The writer also said that we should be fellowshipping and encouraging each other “so much the more, as ye see the day approaching.” Because “the day” when Jesus will return is near, these Jewish Christians, like us have even more reason to fellowship and encourage others to love and do good works.  In order for believers to remain faithful, we need to strengthen one another.
WILLFUL REJECTION PUNISHED (Hebrewws 10:26-31)

A. A warning (Hebrews 10:26-27).

1. (vs.26).  For these Jews who were suffering persecution for their faith, there was the temptation to return to Judaism to avoid the trials of being a Christian. As a result, the writer gives this warning: “For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins.”  This warning has to do with apostasy or the falling away from the faith.  To prevent this from happening we need the encouragement we receive from the assembly of believers. The person who ignores this fellowship may be tempted to “sin willfully after that we have received the knowledge of the truth.” This means that one has deliberately rejected Christ’s offer of salvation considering it worthless and casting it aside.  These Jewish readers were being tempted to leave their faith in Christ and return to Judaism and the elementary Mosaic laws which were replaced by Christ (see Ephesians 2:13-15; Colossians 2:10-14).  When a person commits this sin the writer says that “there remaineth no more sacrifice for sins.”  In other words, anyone who deliberately rejects Christ’s sacrifice for another religion, after clearly understanding the gospel message about it cannot be saved because there is no other acceptable sacrifice for sin than the death of Jesus on the cross.  Note: When people deliberately reject Jesus’ offer of salvation, they reject God’s precious gift and also ignore the leading of the Holy Spirit. By interpretation, this warning was given to Jewish Christians who were tempted to reject Christ for Judaism.  However, by application, it applies to anyone who rejects Christ for another religion, or after having understood Jesus’ atoning work deliberately turns away from it (see Mark 3:28-29).  The point is that there is no way for this person to be saved because God has not provided any other way or name under heaven by which we can be saved (see John 14:6; Acts 4:12).  This does not include faithful believers in Christ because once they are saved, they will never completely turn away from their faith in Christ as Lord and Saviour, and therefore cannot lose their salvation because once saved is always saved (see John 3:15-18,36;10:26-29;Romans 8:35-39;Ephesians 1:12-14;4:30; Hebrews 6:4-6;10:12-14; I Peter 1:3-5).

2. (vs. 27).  Referring to the person who deliberately rejects Christ after understanding His once and for all sacrifice, the writer said the only thing that person can expect is “a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.”  The apostate or one who rejects Christ can only look forward to the judgment and “fiery indignation” (wrath) that will consume the enemies of God.  The one who turns his or her back on the gospel of Christ becomes God’s enemy and must face the consuming fire of His judgment.  Knowing this should strike terror in the sinner.  The writer does not tell us what the judgment will be, but most likely it is the lake of fire and brimstone (see Revelation 20:11-15; 21:7-8).

B. A comparison (Hebrews 10:28-29).   

1. (vs. 28).  To illustrate just how serious the sin of apostasy from the Christian faith was, the writer compared it to Israel’s disdain for the Law of Moses.  The author writes, “He that despised Moses' law died without mercy under two or three witnesses.”  The writer reminded his readers that under the old covenant, the Law, anyone who rejected it “died without mercy under two or three witnesses.”  When the crime of disobeying the law was witnessed by two or three persons, the guilty party was to be stoned to death without showing any mercy (see Deuteronomy 17:2-7).

2. (vs. 29).  Considering what the punishment was for those Israelites who intentionally rejected the law, the writer posed a question for his readers to think about.  He asked “Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?”  The question was really “Considering the punishment for rejecting the Mosaic Law, how much more severely do you think a man deserves to be punished who has trampled the Son of God under foot (see Hebrews 6:4-6) and has treated the blood of the covenant (see Matthew 26:28) as an unholy thing and also insulted the Spirit of grace?”  The Law of Moses was held in high esteem by the Jews because it was God’s revelation to them.  But Jesus, the Son of God is greater than Moses (see Hebrews 3:1-3) and the new covenant He gave overrides or replaces the old covenant, the Law (see Hebrews 8:6-7; 10:12-18).  The point here is that anyone guilty of abandoning God’s final and complete revelation, Jesus Christ, deserves a more serious punishment than those who disobeyed the Mosaic Law.  The author of Hebrews said that the apostate or person who falls away from his faith committed a threefold sin:

a. He has “trodden under foot the Son of God.”  This means to utterly despise Christ.  To do this to the Son of God is unimaginable.  For this reason, we know that anyone who has truly confessed and repented of their sins and accepted Jesus as their Lord and Saviour could never commit apostasy or fall away from that faith.  The writer of Hebrews was confident that his readers had a true saving faith that they would never fall away from (see Hebrews 6:9; 10:30).

b. The person who commits apostasy has also “counted the blood of the covenant, wherewith he was sanctified, an unholy thing.”  The word “unholy” is best understood as meaning “common.”  The apostate sees the blood that Jesus shed and the life that He gave as no different from any other man.  In other words, Jesus’ death means nothing to this person.  Again, the one who is truly committed to his or her faith in Christ could never do this.

c. The apostate has “done despite unto the Spirit of grace.”  The word translated “done despite” means “to insult” or “disrespectfully ridicule.”  This means that the person who falls away from his faith in Christ insults and tosses aside the Holy Spirit who supplies God’s grace.  Note: We are not told in the text how God will punish those who commit these three sins, but for sure they deserve God’s entire wrath.  The person who falls away from the faith in Christ they once appeared to have will no doubt never repent and be truly saved (see Hebrews 6:4-8).

 C. A judge (Hebrews 10:30-31). 

1(vs. 30).  In this verse, the writer reminded these Hebrew Christians that the unrepentant sinner will not escape punishment for mocking the character of God.  He wrote, “For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people.”  The writer used two quotations from Deuteronomy 32:35-36 to drive home the fact that God has every right to get vengeance and He certainly will.  The phrase “Vengeance belongeth unto me, I will recompense, saith the Lord” is taken from Deuteronomy 32:35 and the writer interpreted it literally.  However, the author of Hebrews did not take the phrase “The Lord shall judge his people” from Deuteronomy 32:36 literally.  He used it to support his view in the present situation.  This phrase as used in Deuteronomy 32:36 by Moses literally meant God would have mercy on Israel and do good to them.  But in Hebrews, the author used this phrase to mean that God will take vengeance even on Israel in order to avenge His righteousness and His name.

2. (vs. 31).   In our final verse, the author of Hebrews reminds his Jewish readers that “It is a fearful thing to fall into the hands of the living God.”  For sure it is a joy and comfort to trust the only wise and true God and to enjoy His blessings (see Hebrews 12:22-24).  However, anyone who rejects His grace should be afraid and fearful because of God’s future judgment (see Hebrews 3:12; 12:29).

Conclusion.  When we begin the walk of faith in Jesus Christ, we must be determined not to waiver or get distracted from Him.  Genuine believers possess genuine faith---a faith that can overpower the temptation to shrink back from the grace of God and slide toward personal destruction.  The believer’s genuine faith will enable him or her to repent of fleshly defiance and to pursue spiritual intimacy with Christ.  They will live transformed lives characterized by renewed minds (see Romans 12:1-2).