INTRODUCTION

A study on the five warnings of the Book of Hebrews is important for two reasons. The first reason is that these are the passages which people generally use to teach that one can lose one’s salvation. Second, these passages are usually interpreted from a modern, Gentile perspective, even by those who believe in eternal security. But a proper understanding of these Scriptures requires viewing them from the Jewish perspective of the first century.

THE PURPOSE OF THE BOOK OF HEBREWS

The Book of Hebrews was written to a body of Jewish believers in the Land of Israel, believers who were seriously considering going back into Judaism because of the severe persecution they were facing. They thought that they could temporarily give up their salvation and go back into Judaism until the persecution subsided. Then, they could accept the Messiah all over again, and their new salvation would erase the sin of the previous apostasy. That was the option they thought they had. Therefore, the writer of Hebrews wanted to write to them and tell them that they do not have the option they think they have: they do not have the option of giving up their salvation; going back into Judaism; and being saved again later.

They do have one of two options. The first is to go back into Judaism, an option that would not mean the loss of their salvation but rather, the loss of their physical life. Often in Gentile thinking, the assumption is that the word "save" or "salvation" only refers to spiritual salvation. Frequently however, in Jewish writings, it has to do with physical salvation, and that is the way these passages in the Book of Hebrews need to be understood. As seen when the five warnings are given, each is correlated with physical judgment and physical death in the Old Testament. Hence, these Jewish believers did not have the option of giving up their salvation and being able to be saved again later. They did have the option to go back into Judaism, but that would mean that they would suffer the judgment of A.D. 70—the judgment for the Unpardonable Sin—and suffer in the destruction of Jerusalem and the Temple. They would lose their physical lives.

Their second option was to make the break from Judaism once and for all complete, and press on to spiritual maturity. The writer wants to encourage them to press on to spiritual maturity and so, he shows how the Messiah is superior to three main pillars of Judaism: angels, Moses, and the Levitical System. To go back to Judaism is to go back to something inferior, because that which they have in the Messiah is so much more superior. He basically follows a logical development, a logical argument; however, five times he deviates from his topic to give a warning based upon what he has just said. Space will only allow a discussion of four of these warnings.

THE FIRST WARNING - Hebrews 2:1-4

The first of the five warnings of Hebrews is a parenthetical warning on the danger of drifting away. Verse 1 starts with the word Therefore, a logical connective. He is building on what he had just said in chapter 1. His point in chapter 1 is that Yeshua (Jesus) is superior to angels. Therefore¾ for that very reason¾ we must pay close attention to what he is about to say. Why? lest [they] drift away from it; drift away like a boat that is untied from its mooring will drift out to sea. The Greek word means: "to flow beside or past; to slip off; to slip under; to slip into the wind; to disappear from memory." The emphasis is: that which they have learned, they must not let flow away, to disappear from memory or slip away. His point is that revelation, through the mediation of the Son, carries far more solemn obligations for the recipients than revelation which was mediated through angels or men. God used men to give revelation and God used angels to give revelation. In light of the fact that Yeshua is superior to angels, they must give more earnest heed to what He has revealed.

Then, in verses 2-3a, he points out the impossibility of escaping. This gives the reason why they must pay very close attention. In Greek, it is a first class condition which assumes a fulfilled condition, not merely a possibility: if the word spoken through angels proved steadfast. Did the revelation that came through angels prove steadfast? It certainly did, and sin received its just punishment. But the punishment he is talking about is physical punishment. The word just recompense, or "just punishment" does not refer to the loss of salvation but to the loss of temporal blessings in the form of divine discipline. There are some clear examples in the Old Testament: in Leviticus 10, Nadab and Abihu sinned, and they were stricken dead; in Numbers 16, Korah, Dathan and Abiram rebelled and they were stricken dead; in Joshua 7, Achan disobeyed, and he was stricken dead. The punishment of the Law was not loss of salvation; the punishment of the Law was physical death. If that were true under the Law, how much more is it true of revelation given by the Son!

He concludes in verses 3b-4 "How can anyone escape if they neglect a salvation mediated through the Son?" The phrase: how shall we escape implies that there is no escape possible from a just recompense of reward. It will mean discipline in this life (Hebrews 12:5-11), and it will certainly mean physical death in the coming judgment. The point is that salvation is in their possession, but they are neglecting it or becoming indifferent to it. By neglecting their salvation, believers may put themselves into a position requiring divine discipline. Therefore, the warning is that they must give heed to revelation given by the Son, because He is superior to angels.

THE SECOND WARNING - Hebrews 3:7-4:13

The background to the passage:

The background to what the author is writing about here is in Numbers 13-14; the sin at the Oasis of Kadesh-Barnea. It was here that two of the spies said they could take the Land, while ten said they could not possibly take the Land. The result was a massive rebellion against the authority of Moses and Aaron, who nearly lost their lives in a mob-scene until God intervened. At that point, God entered into a specific judgment against the generation that came out of Egypt. The judgment was that all those who came out of Egypt would continue wandering in the wilderness until forty years had passed. During those forty years, all that came out of Egypt would die, except for the two good spies and those under the age of twenty. Therefore, the "Exodus Generation" lost the privilege of entering the Land. It would be the next generation, the "Wilderness Generation," that would be allowed to enter into the Land under Joshua. The judgment meant that the Exodus Generation was now subject to divine judgment; but the judgment is physical¾ not spiritual in the loss of salvation. In fact, Numbers 14:20 does say that the people repented; it even goes on to say that God forgave the sin. It did not affect anyone’s individual salvation, but the physical consequences of their sin did need to be paid. Once a point of no return is reached, no matter how much repenting one does thereafter, the fact of coming physical judgment cannot be changed. And that is what happened in this case. Even Moses had to die outside the Land because of a specific sin he committed, though this did not affect his individual salvation. Here again, the correlation is: In the Old Testament, the issue is physical death and loss of temporal blessings, but not the loss of salvation.

In Hebrews 3:1-6, the writer pointed out that Jesus the Messiah, is superior to Moses. The massive rebellion occurred under the ever-faithful Moses. Now, One greater than Moses has been here. Will there be another massive rebellion by the Jewish believers?

The admonition against disobedience (Hebrews 3:7-19):

The author begins in Hebrews 3:7-19, with a strong admonition against disobedience, starting with the Old Testament lesson of verses 7-11, which is based upon the sin of Kadesh-Barnea and based upon the Son being greater than Moses. Again he uses the word Wherefore: in light of the fact that Yeshua is greater than Moses, do not apostatize through disobedience. The Exodus Generation failed to enter into the rest of the Promise Land. God sentenced them to physical death outside the Land. The Promised Land is not a type of Heaven, but a type of rest. The point is that a redeemed people may lose blessings, the enjoyment of which were based upon continuous faith. Although they were forgiven for the sin of unbelief, they suffered the physical consequences of unbelief and forfeited the rest that they could have enjoyed in the Promised Land. The judgment was a physical judgment, a physical death. Here again, the issue is not eternal salvation, but rather, that disobedience may result in temporal, physical judgment and the loss of future rewards.

Having dealt with the Old Testament lesson, he now gives the application of the lesson in verses 12-15. Believers ought to beware because they are responsible for their own conduct. They are warned against developing an evil heart of unbelief and parting from the living God as did the Exodus Generation. The sin is deceitful because it tricks them into thinking this is the best way out of their present situation of being persecuted for the faith.

Then, in verses 16-19, he gives the interpretation of the lesson by asking three questions. The first question (v. 16): "Who were the provokers?" The answer: The very people God rescued provoked Him. The very ones who had been delivered from bondage and started out for the Promised Land by faith were the ones who missed the life and Land of rest and because of unbelief. The second question (v. 17): "Who is it that sinned?" Answer: Those who died. But, again, this was physical death. They sinned and suffered its physical consequences. The punishment was physical death because not all who died were spiritually lost. The third question (v. 18): "To whom did He say they would not enter into rest?" Answer: The Exodus Generation. In verse 19, he draws his conclusion: they could not reach the rest they started out for by faith because of unbelief. The rest is that of the Promised Land. Rebellion meant the loss of promised blessings. Notice that Israel did not lose its status as a redeemed people; they were still the redeemed, chosen people of God. But they did lose the blessing of the Promised Land, and a life of peace and rest in the Land.

The application to the generation of the Book of Hebrews is that they are in a very similar danger. It had been forty years since the Crucifixion, or close to it. Forty years in the wilderness meant that many died. It is nearly forty years now, will many die in the A.D. 70 destruction? They will, if they go back into Judaism just to escape persecution.

THE THIRD WARNING: THE DANGER OF IMMATURITY (Hebrews 5:11-6:20)

This warning is the most extensive and space does not permit a discussion of this warning. See below on how to obtain a manuscript that covers this.

THE FOURTH WARNING: THE DANGER OF WILLFUL SIN (HEBREWS 10:26-31)

The Exhortation (Hebrews 10:19-25)

The primary exhortation is: not forsaking our own assembling together. The Greek word forsaking means "to completely abandon." The commandment is to come together. Verse 25 goes on to say: as the custom of some is. Some are already refusing to identify themselves with believers by not attending the congregational fellowships. So, the exhortation is not to forsake the assembling together, but exhorting one another.

The purpose of the exhortation is: as [you] see the day drawing nigh. The phrase so much the more shows the sense of urgency. The reason for the urgency is that the day is drawing nigh. The day is the [specific] day with a definite article. It refers to a specific time of judgment. And the phrase drawing nigh shows that it is on the verge of occurring. This is the coming judgment for the Unpardonable Sin, the judgment of A.D. 70; it is the judgment that will fall upon Jerusalem which Jesus prophesied in Matthew 24:1-2 and Luke 21:20-24. So, his point is that they must continue coming together for mutual encouragement, because judgment upon that generation of A.D. 70 is fast approaching.

The Warning: (Hebrews 10:26-31)

This leads the author to his fourth warning, which is a warning about the danger of willful sin.

The First Result of Apostasy: Rejection of the Truth

He begins with verse 26, giving a principle for those who reject the truth. He begins with the connective word For; it is the reason for the coming judgment day. The previous verse closed with an admonition to gather together. But in such circumstances, some may refuse to do so, and apostasy might result. So, another warning must now be given: if we sin is in the present tense, giving it a durative, continuous force. It is a continuous condition, not merely one isolated act of sin. In other words, in their case, to go back to Judaism and then continue in it is to go back permanently. The verse continues with willfully which, in the Greek text, is in the empathic position, literally making the text read, "willfully if we sin." Those who choose to sin this way are doing it voluntarily, not by force. This shows their action was not out of ignorance but by deliberate intention, one planned out, determined, done with forethought.

In the next portion of the verse: after that we have received the knowledge, the word for knowledge means "complete knowledge." Through their reading of this epistle, they receive a full knowledge of the warnings and consequences of their sin. If they go back, there remains no more a sacrifice for sins; that will be the first result of this apostasy. Since Jesus was rejected, there is no other sacrifice for sin but Him. This, again, is based on the Old Testament principle that there were no sacrifices for certain sins, including adultery, murder and blasphemy. For these kinds of sins, one could not offer a sacrifice. Instead, they were subject to the penalty of physical death. Once more, it would not be spiritual death, but physical death.

But what exactly is this sin of which he speaks? This can be deduced by comparing Hebrews 10:23-25 with verses 26-29. It involves a separation of the believer from other believers permanently. It involves returning to Judaism, the Temple, and all that it entails in order to escape persecution. The sin involves a denunciation of the three elements of verse 29: the work of the Son, the work of the Father, and the work of the Holy Spirit. For such there is no more a sacrifice for sins; but subject to judgment. The nature of the judgment is threefold: first, physical death (vv. 28-29); secondly, specifically death in the judgment of A.D. 70 (vv. 25, 27); and, thirdly, the loss of rewards (vv. 35-36).

The Second Result of Apostasy: Greater Judgment

In verse 27, the second result of apostasy is only greater judgment. So, there will be a certain fearful expectation of judgment. Because judgment is the only result of rejecting, there is no sacrifice for willful apostasy.

In verse 28, he points out that the Old Testament Law itself teaches the fact of physical judgment. Under the Law, there was physical death at the word of two or three witnesses. Notice again, the issue here is physical death, not spiritual death. It will also be physical death in A.D. 70, which will be that fearful and final judgment.

Verse 29 issues the warning: of how much sorer punishment, think ye, shall he be judged worthy. It is the application of all previous teachings. Because Yeshua is greater than Moses, if God punished under Moses, He will certainly punish under the Messiah.

Next, he gives the reason for the judgment: the character of God. Verse 30: [God] shall judge. Verse 31: It is a fearful thing to fall into the hands of the living God. So, here again, the threat is physical judgment, a physical death in A.D. 70. And once more, the correlation was with the Mosaic stoning to death, which was also a physical death.

THE FIFTH WARNING: THE DANGER OF INDIFFERENCE (HEBREWS 12:25-29)

The fifth warning is an admonition against indifference, in light of better blood in a better place. Earlier, the writer talked about the blood of the Messiah being in the New Jerusalem (vss 22-24). In light of that, there is an obligation.

In verse 25, they had rejected an earthly voice, but the One speaking now is from Heaven. Thus, the exhortation is: See that you refuse not him that speaks. [Do not block your ears to the voice of God, as the Israelites did at Mount Sinai.] For if they escaped not when they refused him that warned them on earth [Moses], much more shall [they] not escape who turn away from him that warns from heaven; [and Yeshua is now warning from Heaven.] Here again, he is not talking about salvation but temporal punishment. Those under the Law did not escape temporal punishment for disobeying the Law, so how can one turn away from the New Covenant, and hope to escape physical judgment as well?

In verse 26, he points out, the shaking of Mount Sinai in Exodus 19-20 was a symbol of the shaking of Heaven and earth that will be final.

In verse 27, someday God will introduce a brand new order which is unshakable. The principle, then, is that which is shakable is temporary; but that which is unshakable is eternal. The Mosaic Law was temporary, shakable; and the New Covenant will be unshakable, therefore, eternal. In this verse, he anticipates a coming destruction of Jerusalem which eventually, in the long term, will inaugurate the Messianic Kingdom. So, to go back to a shakable system¾ the Law, the Levitical System and all it entails¾ is to go to something destined to be destroyed.

In verse 28, he draws the conclusion. Wherefore, [because we are to receive] a kingdom that cannot be shaken [the Messianic Kingdom that will, in turn, usher in the Eternal Order], let us [appropriate] grace.

Rather than going back to Judaism, let us appropriate the grace we need to get us through because, in verse 29, the alternative is judgment; and, finally, again, the warning is discipline in this life.

CONCLUSION

The five warnings of Hebrews were addressed to Jewish believers specifically, and the warning was that of physical judgment in this life and loss of rewards in the next. However, it must be emphasized that there is no threat to one’s eternal security.