“Meeting was unhealthy for your life, not meeting was unhealthy for your soul.”
Download discussion questions: Hebrews 10:14-25
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I encourage you to look at the passage in Hebrews before you read this Blog entry. What do you see in the text yourself? What questions come to your mind? How would you interpret what the writer says? After even a few minutes examining and thinking about the text you will be much better prepared to evaluate the comments in the Blog.
A Way Through the Veil
Our discussion started with questions about the veil in verse 20, and, more particularly, the connection between the veil and the flesh of Jesus. The writer to the Hebrews had mentioned the veil before, introducing the idea that Jesus had entered as our forerunner (6:19-20), and later to clarify that the veil separated the holiest area of the tabernacle from all else (9:3). How was Jesus’ flesh a veil?
One person suggested that the phrase “that is, His flesh” at the end of verse 20 referred to “the new and living way” and not to the veil. That was certainly my impression as I have studied the passage in the past. Seeing the flesh of Jesus as the path to draw near to God, the only “way,” which He affirmed in John 14:6 (ὁδὸς, hodos, the same word), seems simpler and a more obvious explanation (not that the writer always offers simple explanations!).
As the discussion continued, another aspect of the veil came out. The veil was the point of entrance into the presence of God, even if only one person, once a year was able to use that entrance. That perspective views the veil not only as a barrier but also as the doorway. Seeing Jesus flesh as the entryway was another possible understanding of the verse.
As always, the text has to be the deciding factor between different interpretations, and in this case, the weight of the evidence is on Jesus’ flesh referring to the “veil” rather than the “way.” Although in the immediate context, “Greek affords no more help in answering this question than the English does,”[1] the author’s use elsewhere does help. The same structure of “that is” occurs six other times in Hebrews (2:14; 7:5; 9:11; 11:16; 13:15). In all but one of those other examples, “that is” always identifies the two nearest grammatically linked words (i.e., the same noun case).[2] In Hebrews 10:20, that pattern would identify Jesus’ flesh with the veil as the entryway into God’s presence.
It is by His sacrifice that the way of approach to God has been opened up. The veil, which, from one point of view, kept God and man apart, can be thought of, from another point of view, as bringing them together; for it was one and the same veil which on one side was in contact with the glory of God and on the other side with the need of men. So in our Lord Godhead and manhood were brought together.[3]
Necessary Non-Closure
The extended discussion about “His flesh” included interspersed comments about figures of speech and metaphors in understanding the Bible. As shown by the comments about “His flesh” as a veil or as a way, metaphors or allegories or other figures of speech can have more than one meaning. That variety can lead to different, even conflicting, interpretations.
The goal of inductive study is to find what the writer meant, not how creative or clever we can be. Writers use figurative language to emphasize or to clarify their meaning, to help readers understand (for the original audience, but also for us). Too often the tendency is to “over-interpret,” distracting us from the true point in the text. (For a somewhat extreme example, see Augustine on the parable of the Good Samaritan.)
There are times when a choice among metaphorical meanings is not obvious. As our discussion of “His flesh” showed, the writer could have meant either the way or the veil to be the referent for His flesh. Either makes sense and can be a beautiful “visual aid” as one person commented.
Our discussion also demonstrated the value of pursuing different aspects of figurative language and exploring various possibilities. The consensus of the group early in the study was that His flesh was referring to the way, since the veil only suggested a barrier between sinners and God. Continued conversation opened the possibility that the veil also was the entrance into God’s presence. Both the way and the veil can be seen as representative of Christ’s work, enabling us to draw near to God. Someone pointed out that there are times it is valuable, even necessary, to be “comfortable with non-closure.” Not every question in every passage can be resolved in every study.
Likewise, non-closure can stimulate further study, resulting in the grammatical clue about the pastor’s use of “that is” in several other passages in Hebrews. That pattern was persuasive in changing the minds (of at least some of us) to associate “His flesh” with the veil. This was another wonderful example of the fruit of group inductive study.
A New and Living Way
We talked briefly about the “new and living way” (v. 20) opened through the veil. The Greek of the New Testament has two words typically translated as “new.”
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- καινὸς (kainos) is found forty-one times in the New Testament, three in Hebrews (8:8, 8:13, 9:15), and emphasizes newness in kind or quality, having different characteristics.
- νέος (neos) is found twenty-three times, once in Hebrews (12:24), and emphasizes newness in time, something recently begun.
Hebrews uses both words for “new” in describing the covenant. The covenant is new as a different kind of covenant (8:8, 8:13, 9:15). The covenant is also new as a recent replacement of the old covenant from Sinai (12:24).
But in the climactic description (10:20) of what Jesus has accomplished as “a new and living way” the writer chooses a different word, πρόσφατος (prosphatos). In fact, this verse is the only place in the New Testament where any writer uses the term.
The original meaning of prosphatos probably explains why the pastor chose that unusual term to express the “newness” of the way opened for us to draw near to God by Jesus.
The word “new” in the Greek text is very interesting. It is prosphaton, made up of pros meaning “near to,” and phatos from pephamai the perfect of phenein “to kill.” The original meaning of the total word is “newly-slain.” [4]
And another perspective shows the merging of both senses of “new” in the single word.
The way is defined as πρόσφατον, “new,” a term having both a temporal and a qualitative nuance. Temporally, the community possesses a way that had not previously existed, which is the result of the definitive sacrifice of Christ. It is a recently opened way (cf. 9:8), in contrast to the old way into the earthly sanctuary that has been set aside as a mere prefiguration of what was to come (cf. 8:13; 10:1). The way is also qualitatively new because it participates in the incorruptible freshness of the new covenant, which will not become old. [5]
And note the pastor’s rhetorical excellence. Jesus has prepared a way that is “new and living.” Considering the history of the word discussed above, the original audience would possibly have recognized the suggestion of a way that was “freshly killed and living.” That nuance would reinforce the reality of Jesus’ sacrifice. The Resurrected One who was “freshly killed” and yet gloriously alive opened a way that is “new and living.”
Corporate Individuals
Next, we turned to the recurring exhortations, the “let us” phases in the passage. One person suggested the personal nature of at least the first two: “Let us draw near” (v. 22) and “let us hold fast the confession of our hope” (v. 23). Both of those reflect the individual nature of the faith in the heart of each believer. Yet someone else pointed out that in this context, all the exhortations were plural, “let us…” Our twenty-first century Western mindset (influenced by the American church environment) often includes an unconscious individualistic bias. We have to work a bit to see the New Testament corporate outlook. Certainly, we come to faith individually, even if that decision happens gradually in a community of believers. Someone pointed out the number of times “we” and “us” and “our” are used in this brief passage. (Later I counted – ten times in 139 words total.)
Those plural “let us” exhortations continue a theme we have already seen (and well see more) in Hebrews, the corporate congregational care for members who may be questioning or doubting or disbelieving. In fact, the third “let us” goes directly to that theme: stimulating or stirring up one another to love and good deeds.
Given the context, the stirring up must have something to do with confidence (v. 19) and full assurance of faith (v. 22), without wavering (v. 23). That led us into a discussion of the relationship between confidence and hope. Someone commented that biblical “hope” does not express the modern insecurity, as in “I hope I get a pay raise.” Another suggested that hope and confidence are two sides of the same coin, or that perhaps the two are oriented to past and future. Our confidence is about the past and what Jesus has done and the fact that we have trusted Him. Hope is about the future and the eternal outcome of His work and our trust. Both aspects contribute to our full assurance without wavering. A member summarized, “Our hope is based in our confidence.”
Referring to our discussions of earlier passages in Hebrews and other Old Testament studies, a person contrasted the confidence that we can have (and help each other to have) with the old covenant sacrificial system. While we are exhorted to confidently enter the holy place (v. 19), the role of the high priest in the tabernacle must have been quite distressing. While not sure of the reliability of the story, several in our group had heard of a rope tied to the high priest’s ankle so his body could be retrieved if he was struck dead in the Holy of Holies. Most reports[6] indicate the legend has “obscure beginnings in the Middle Ages”[7] a thousand years after the Temple was destroyed. Nevertheless, the intricate instructions made it clear that entrance into the presence of God was a risk for the priest (e.g., Exodus 28:35b). We no longer face that risk. Instead, as someone said, “The front door is open.”
Stirring Up
A practically-minded member asked how we go about stimulating one another (v. 24). Several people commented on who was most likely to need spiritual stimulation, and the consensus was those who are “forsaking assembling together” (v. 25). The irony is evident. Most of us withdraw when we are not doing well. We withdraw from God and from one another. Even if we continue to attend a group and spend time in prayer and Bible study, we hesitate or even resist both horizontal and vertical connection.
Obviously, we need to be together to effectively engage. We talked about the need to take risks to reach out to one another via phone or text messages. “Consider how…” is not superficial. “This word has a strong implication that the attention paid is intense, and the contemplation is broad and thorough, resulting in complete understanding.”[8] The point is thinking hard, looking for creative ways to stir up one another.
Note that the passage does not say “how to fix one another” or how to solve each other’s’ problems. In the context, it would seem we are to find ways to build confidence and assurance based on the gospel: “since we have confidence to enter the holy place by the blood of Jesus” (v. 19). We have talked in the past about soul care[9] and asking questions to understand more deeply another person’s story and inner world. We must take risks to share and to respond to each other. Sometimes the risk is just showing up and being with others when we feel inadequate or unworthy. Sometimes the risk is entering into the life of another when we know we are not skilled or experienced enough. That uncertainty can remind us that our confidence even in that situation is in the work of God, not in ourselves.
One person shared how feelings of unworthiness often motivate us to do more – more good works or Bible reading or prayer. But that person realized that all the busyness is an attempt to build confidence on the activity, not confidence in the blood of Jesus. We need to be reminding each other of the true source of our confidence.
Again the context of the original audience came into our discussion. Why were people “forsaking the assembling together?” The social pressures of rejection by family and friends and the growing persecution were strong incentives to stay away from Christian gatherings. As one person summed up, meeting was unhealthy for your life, not meeting was unhealthy for your soul. Today, Christian association may not endanger our life (not in America, not yet), but it may jeopardize a career or social standing.
A person mentioned another essential reason for meeting together to stir one another up. We need the diversity of the body and the gifts given to the different members by God the Holy Spirit. Each individual is unique, with particular issues and different doubts or periods of uncertainty. The gifts operating together under the leadership of God’s Spirit are the only adequate antidote to wavering hope.
A Sermon Summary
In studying this passage, it seems to be a summary or even a turning point. Like any good sermon, the pastor writing to the Hebrews has been building a strong case for the superiority of Jesus, and, as he earlier stated his thesis, “Now the main point in what has been said is this: we have such a high priest” (Hebrews 8:1).
The structure of this passage (noted several times in our discussion) definitely ties this text together and links it to the preceding nine and a half chapters. The word “therefore” (v. 19) ties “the confidence to enter the holy place by the blood of Jesus” to all that has gone before. The previous passage explains His better sacrifice (9:1-10:18). Earlier the writer justified the superiority of Jesus over angels, Moses, Melchizedek, and the Levitical priesthood. All that explanation and authentication of the new covenant seem to lead the pastor to sum up a call for particular application. Consider the possible outline:
19 Therefore, brethren,
. since we have confidence
. to enter the holy place
. by the blood of Jesus,
. 20 by a new and living way
. which He inaugurated for us
. through the veil,
. that is, His flesh,
21 and
. since we have a great priest
. over the house of God,
. 22 let us draw near
. with a sincere heart
. in full assurance of faith, having
. our hearts sprinkled clean
. from an evil conscience and
. our bodies washed
. with pure water.
. 23 Let us hold fast
. the confession of our hope
. without wavering,
. for He who promised is faithful;
. 24 and let us consider
. how to stimulate one another
. to love and
. good deeds,
. 25 not forsaking our own assembling together
. as is the habit of some,
but encouraging one another;
. and all the more
. as you see the day drawing near.
The pastor consolidates three themes he has developed throughout Hebrews.
Let Us Draw Near
4:16 Therefore let us draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need.
7:25 Therefore He is able also to save forever those who draw near to God through Him, since He always lives to make intercession for them.
10:10 For the Law, since it has only a shadow of the good things to come and not the very form of things, can never, by the same sacrifices which they offer continually year by year, make perfect those who draw near.
10:22 let us draw near with a sincere heart in full assurance of faith, having our hearts sprinkled clean from an evil conscience and our bodies washed with pure water.
11:6 And without faith it is impossible to please Him, for he who comes to God must believe that He is and that He is a rewarder of those who seek Him.
12:22 But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to myriads of angels,
Let Us Hold Fast
3:6 if we hold fast our confidence and the boast of our hope
3:14 if we hold fast the beginning of our assurance
4:14 let us hold fast our confession.
6:18 encouragement to take hold of the hope set before us.
10:23 Let us hold fast the confession of our hope
Let Us Consider How to Stimulate One Another
3:12-13 Take care, brethren, that there not be in any one of you an evil, unbelieving heart that falls away from the living God. But encourage one another day after day, as long as it is still called “Today,” so that none of you will be hardened by the deceitfulness of sin.
4:1 Therefore, let us fear if, while a promise remains of entering His rest, any one of you may seem to have come short of it.
4:11 Therefore let us be diligent to enter that rest, so that no one will fall, through following the same example of disobedience.
6:11 And we desire that each one of you show the same diligence so as to realize the full assurance of hope until the end,
10:24 and let us consider how to stimulate one another to love and good deeds,
12:15 See to it (plural) that no one comes short of the grace of God
Once again, we see the careful and well-planned presentation of the truths he knew his congregation needed. As someone in our group observed, the summary in verses 19-25 sounds a lot like the two-fold summary of the Law provided by Jesus (Matthew 22:37-40): Love the Lord your God (“draw near” and “hold fast”) and love your neighbor as yourself (“consider how to stimulate one another”). The pastor even modeled for us what it looks like to “consider how to stimulate one another to love and good deeds.” He continually repeated the important themes throughout his sermon, offering a mix of encouragement, theology, exhortation, and comfort. May we learn to lovingly imitate that pattern (Hebrews 13:7).
[1] F. F. Bruce, The Epistle to the Hebrews, The New International Commentary on the New Testament (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co., 1985), 247.
[2] Gareth Lee Cockerill, The Epistle to the Hebrews, The New International Commentary on the New Testament (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 2012), 469.
[3] F. F. Bruce, The Epistle to the Hebrews, The New International Commentary on the New Testament (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co., 1985), 247.
[4] Kenneth S. Wuest, Hebrews in the Greek New Testament, Word Studies in the Greek New Testament; Volume II (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1973), 179.
[5] William L. Lane, Hebrews 9-13, Word Biblical Commentary (Grand Rapids, Michigan: Zondervan, 1991), 283.
[6] e.g., https://www.thetabernacleman.com/post/rope-around-high-priest-s-ankle
[7] https://christiananswers.net/q-eden/anklerope.html#nunnally
[8] https://www.billmounce.com/greek-dictionary/katanoeo
[9] Larry Crabb, Soul Talk (Nashville, Tennessee: Thomas Nelson, 2003).