You’re out in the desert—stranded there.  You’ve been crawling through the sand, out of your mind with thirst until you lift up your head and see a  . . . . well, what I was looking for was “mirage.”

Now if what you saw was a Dippin’ Dots Ice Cream stand—you’re not technically seeing a mirage.  That’s a hallucination.  And there is a difference.

A hallucination is a vision of something that’s not really there.  It’s a trick of the mind.  A mirage, on the other hand is a trick of the eye, and how the mind interprets what it sees.  A mirage can actually be photographed.

There are a few kinds of mirages—a couple of which might be helpful to think about.  First, there is a superior mirage.  It’s called “superior” because the image appears above where the object really is.  The light is refracted, or bent, in such a way that the island appears above the water and near to your boat—while the actual island is distant and invisible above the horizon.

That’s a superior mirage.  With an inferior mirage, the light is refracted in such a way that the sky or clouds are reflected below, and a car that is ahead of you on a hot road appears to be gradually driving into a mysterious lake.

Both of these are optical illusions—the image of something real, but displaced from its actual location.  Got it?

In a way, the wilderness tabernacle that we read about in the Old Testament was an inferior mirage.
Note the reference to a “true tabernacle” in Heb. 8:1.

Throughout our study in Hebrews, we’ve consistently seen the author compare one feature of Israel’s history to something better in the readers’ experience.  As he goes he’s explaining the relationship between the Old Testament and the New Testament.  In every case (you’re well aware of this) it is the first advent of Jesus Christ that has made everything new.

There is both continuity and discontinuity when the Old and the New are compared—and in Hebrews eight and nine we’re right in the thick of it.

There’s a lot of explanation in these chapters—from chapter 8 through the first half of 10.  The author switches between describing the regulations of the old covenant and the blessings that we have in Christ Jesus.   His intention is to show how God’s new covenant in Jesus has succeeded and surpassed the old covenant delivered to Moses.

Today I’m going to focus on the portions of these chapters that have to do with the old covenant—next week we’ll study the new.

When the Jews left Egypt, they spent many years traveling in the desert.  As they moved from place to place, they needed a portable temple—a holy place where God would meet them.   This portable temple was called the tabernacle, and those who served there were generations of priests from the tribe of Levi.

Here’s what the Bible says.

The preacher says that Jesus was different than (v.4)  “those who offer the gifts according to the Law;  5 who serve a copy and shadow of the heavenly things, just as Moses was warned [by God] when he was about to erect the tabernacle; for,  “SEE,” He says,  “THAT YOU MAKE all things ACCORDING TO THE PATTERN WHICH WAS SHOWN YOU ON THE MOUNTAIN.”

The quotation comes from Exodus 25:40.  Here’s where I get the idea that the wilderness tabernacle was a mirage.

It seems clear from our passage in Hebrews and from the reference in Exodus that Moses received more than written instructions for building the tabernacle.  He actually saw something that was a visual representation of what was supposed to be built.  We can speculate—was it a table top model or a holo-deck experience?

The point was that since there was something God had conceived—the tabernacle that Moses built was suppose to match it exactly.  More than just an earthly copy of some extra-terrestrial holy place, the tabernacle was a reflection of who God is, the problem God has with us, and the way God solves our problem–a mirage!

Now when I say it was a mirage, you understand that its forms were real enough, but had a limited effect.

The tabernacle was full of symbolism:

• It’s location in the middle of the encamped tribes indicated God’s willingness to draw near to His people.
• Barriers showed that there was a problem between God and man which had to be rememdied before there could be any real intimacy
• The articles contained in the ark of the covenant were a reminder that God’s people had repeatedly rebelled against Him.
• The Day of Atonement and the mercy seat were visual testimony that God would make a way for His people to draw near.

This ritual sacrifice on the Day of Atonement was a beautiful picture of God’s plan of forgiveness.  But it was never more than a temporary and defective picture—it never actually solved the problem of our separation from God.  This is what the author emphasizes in Hebrews 9:8-10. (Gary DeLshmutt, Xenos.org)

So here’s the problem.  The tabernacle and its offerings were God’s prescription for the covering of sin—but by their very nature, God showed that they were inadequate.  They did not take one step toward actually forgiving sin:

• Repeated over and over again
• No provision for premeditated sins
• Still no access to the holiest place
• Box was still there as witness to sin

So the preacher says:  the “sacrifices are offered which cannot make the worshiper perfect in conscience” and that the were useful “until a time of reformation.”

Christ’s sacrifice opened a  relationship to God not available in the provisional sacrifices. Heb. 9:11-14

Picture Jesus presenting himself at the holy place where he surrenders his life.  But instead of remaining lifeless, he rises and proceeds through the holy place to the holy of holies.  There is squeezes blood from his still fresh hands onto the mercy seat and sits down.

In his commentary on Hebrews, Kent Hughes relates a thought-provoking story on the theme of guilt and forgiveness:

“Albert Speer was once interviewed about his last book on ABC’s “Good Morning, America.”  Speer was the Hitler confidant whose technological genius was credited with keeping Nazi factories humming throughout World War II.  In another era he might have been one of the world’s industrial giants.  He was the only one of twenty-four war criminals tried in Nuremburg who admitted his guilt.  Speer spent twenty years in Spandau prison.

The interview referred to a passage in one of Speer’s earlier writings:  “You have said the guilt can never be forgiven, or shouldn’t be.  Do you still feel that way?”  The look of pathos o Speer’s face was wrenching as he responded, “I served a sentence of twenty years, and I could say, “I’m a free man, my conscience has been cleared by serving the whole time as punishment.’  But I can’t do that.  I still carry the burden of what happened to millions of people during Hitler’s lifetime, and I can’t get rid of it.  This new book is part of my atoning, of clearing my conscience.”  The interviewer pressed the point.  “you really don’t think you’ll be able to clear it totally?”  Speer shook his head.  “I don’t think it will be possible.”

For thirty-five years Speer had accepted complete responsibility for his crime.  His writings were filled with contrition and warnings to others to avoid his moral sin.  He desperately sought expiation.  All to no avail.  (Hughes, Hebrews, p. 230)

In a sense, Speer was functioning in an old covenant ritualistic sense . . . while complete forgiveness was available in Christ.

Don’t make the mistake of trying to atone for your own sins.

Abram had a thriving operation around the Oaks of Mamre. He was busy from dawn to dusk everyday overseeing flocks, servants, tents and family. Busy, but peaceful until one day . . .

A fugitive came dragging into Abram’s tent city—”Kings from the East!”

Abram was interested—distracted interested–until the runner gasped out—”They have Lot. Lot was taken from Sodom.”

A man of action, Abram immediately mustered his forces—318 men from his own forces as well as men from nearby allies.

The pursuit was on—and it was no short dash across the desert. His commandos stalked the enemy across 140 miles to Dan in the north, and then 100 miles further on before overtaking them.

Abram’s commandos were divided and slipped quietly into place where they waited for nightfall. In the dead of night moved quickly and efficiently. These were no snipers with silenced weapons. In a brutal, physical fight, the invaders were slaughtered and all of the hostages regained.

Somewhere on the long journey home, Abram had a strange encounter. He was met by the king of Salem . Melchizedek blessed Abram and said: “Blessed by Abram by the Most High God, Creator of heaven and earth. Worthy of praise is the Most High God, who delivered your enemies into your hand.

And then, acknowledging that Melchizedek was his spiritual superior, Abram accepted the blessing and gave him a tenth of everything he had recovered in battle.

AND THAT, THAT is why I’m not interested in the “Lucky Mojo St. Joseph Spell Kit”:

PREPARATION: This spell is used to make a home or other property sell quickly once it is listed on the real estate market.

Remove the cling wrap from the Saint Joseph candle and light it. It is already dressed with St. Joseph Oil and with three herbs used in real estate spells — Cedar, Cinnamon, and Cloves. As the candle burns, hang the print of Saint Joseph where it will be seen by those who are viewing the house. Hide the holy card of Saint Joseph among your real estate papers (deed, termite inspection notice, mortgage, etc.). Spray or dab Saint Joseph Oil in the four corners of each room, each window frame, each door jamb, and the framed print. When you are done with this, hold the statue of Saint in the your hand as you recite the following:

PRAYER TO SAINT JOSEPH FOR SELLING A HOUSE

O, Saint Joseph, you who taught our Lord  the carpenter’s trade, and saw to it that he was always properly housed, hear my earnest plea.

I want you to help me now as you helped your foster-child Jesus, and as you have helped many others in the matter of housing.

I wish to sell this [house/property] quickly, easily, and profitably and I implore you to grant my wish by bringing me a good buyer, one who is eager, compliant, and honest, and by letting nothing impede the rapid conclusion of the sale.

Dear Saint Joseph I know you would do this for me out of the goodness of your heart and in your own good time, but my need is very great now and so I must make you hurry on my behalf.

Saint Joseph, I am going to place you  in a difficult position with your head in darkness and you will suffer as our Lord suffered, until this [house/property] is sold.

Then, Saint Joseph, i swear before the cross and God Almighty, that i will redeem you and you will receive my gratitude and a place of honour in my home.

Amen.

Now take up the statue of Saint Joseph and dig a hole in your back yard. If there is no back yard, use the front yard. If there is no yard at all, dig a hole in a large potted plant. Bury the statue upside down, head downward, facing east, in the hole and cover it over. Let the candle burn continually inside until it goes out.

FINISHING UP: When the property sells, you MUST dig up the statue, clean it, and carry it with you to your new home, where it should be kept in a place of honour. Failure to do this will lead to trouble with the sale or trouble with the new home or property.

Okay, well there’s a whole lot of reasons why I won’t spring for the kit. But the most serious one is this: because of Melchizedek, I don’t need any supposed saint or priest to intercede for me.

My goal this morning is to fly over all of Hebrews chapter 7 and then to land on verse 25.

Read Heb. 7:1-4 That’s a good introduction.  Hebrews chapter 7 is an exposition of Genesis 14 and Psalm 110:4.  The writer’s logic goes like this:

Melchizedek is significant because as a priest-king he pre-figured Christ.

Melchizedek is significant because as a type of Christ, his priesthood was superior to the levitical priesthood.

The priesthood found its completion in the Son, not in the Levitical order.

17 For it is attested [of Him], “YOU ARE A PRIEST FOREVER ACCORDING TO THE ORDER OF MELCHIZEDEK.”

The author comes to his application of this message in verse 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.

First, let’s ask, “What are we being saved from?”  We are being saved or rescued in context from:

• 4:1 not entering rest
• 4:7 hard hearts
• 4:14 abandoning our confession
• 6:4-6 crossing a line of no return
• 6:8 becoming useless

We are being saved “completely” (NIV) not “forever” (NASB). The word can have an element of time, but it’s normal usage has to do with the extent.

As I have suggested all along, I believe this not talking about the point of our conversion.  It is not talking about justification and our identity “in Christ.”  Jesus is able to deliver you from futility, frustration and failure.

Next let’s consider: “How does Jesus save us?”  Jesus rescues us through undying prayer.  He is able to rescue “since” or “because He always lives to make intercession”

What’s He praying? We must assume He continues to pray in heaven just as he did on earth:

Luke 22:31

Jn 17  Jesus’ high priestly prayer

Finally (let’s not be presumptuous), who does Jesus save?  Jesus prays for those who live godward lives.

The idea of “drawing near” is mentioned a number of times in Hebrews:

Heb. 4:16

Heb. 7:19

Heb. 7:25

Heb. 10:1

Heb. 10:22

So what do you think?  Why is Melchizedek so hard? (Heb. 5:11)  Not because it is such an intellectual challenge. It is a challenge of the will because it demands that we make a choice.  Remember what we are being saved from?: futility, frustration, failure. The choice we must make is to let Jesus lead us to

• Satisfaction
• Significance
• Success

Anytime I’m tempted to think my rest, my peace, my serenity has more to do with the world around me than it has to do with my Lord, I’m tempted to deny my confession.

Anytime, I’m operating under the assumption that the pursuit of happiness or the avoidance of pain has more to do with my circumstances, than it has to do with Jesus, I’m tempted to deny my confession.

Anytime my worldview revolves around some planet other than the Son, I’m in danger of abandoning my confession.

Now, now.  I’m not saying that you will so easily deny Christ Jesus as your savior.  Obviously I’m talking about your confession in a broader sense.  Let’s stretch that word confession out a bit.  Wherever you are under pressure, you are tempted to abandon your confession that through Jesus, God is capable of fulfilling His promises to you.

In fact I’d like to have you think of a source of stress in your life right now and try to recast it in this light.  If all of life is to be approached in the light of faith, then this should not be too hard for us.  I’ll give the broad outline, you flesh out the details:
•    You get one more round of that sad line that all religions are essentially the same (only the names have been changed) and in a moment of weakness it sounds reasonable
•    You sense that the fear of man is more urgent than the fear of God
•    You wonder if just maybe there is true happiness outside the boundaries of holiness
•    You forget that the biggest obstacle to your peace and fulfillment is your own sin.
•    You cease believing that there’s any redeeming purpose in suffering
•    Your generous giving dries up because of fears about God’s provision

In every one of these cases, something we hold to be true—in a sense, our confession, is being challenged.  How are you going to stay true?

Let me summarize the argument that the preacher has been working on in Hebrews:

• There’s a rest for believers (it’s an experience of God’s promises now linked to their ultimate fulfillment in the eschaton)
• You can miss it—particularly if you abandon your confession
• In fact you can completely disqualify yourself from the experience of rest

6:11-12 bridge:  But we passionately want each of you to demonstrate the same eagerness for the fulfillment of your hope until the end, so that you may not be sluggish, but imitators of those who through faith and perseverance inherit the promises.

Now, in 13-20 the preacher develops the example of one who “through faith and perseverance” inherited the promises—that is Abraham.

Here’s what the Bible says.  Abraham was one, who through faith and patience obtained the promise. (Heb. 6:13-14)

Teachers trick—which time?  when are we talking about?
Genesis 12 Call of Abram and promises
Genesis 15 repeated—“count the stars”—unconditional covenant cut
Genesis 17 Repeated—name change and circumcision
No, it’s this one!  Genesis 22 Repeated with the oath of Hebrews 6 which is significant because this is after the offering of Isaac

Doesn’t it seem right,  that in Hebrews terminology, Genesis 22 describes the time when Abraham entered God’s rest?

If Abraham could, so can I. (Heb. 6:16-18)

The preacher feels obligated to demonstrate the pains God went to in order to give Abraham full assurance.  But for our purposes, v.18—God gave this oath to Abraham for our good (“so that we…”)

From the writer’s perspective it’s not a question of whether there is hope.  The hope is real (objective), here’s strong encouragement to grab on!  How?—believe the promises of God will achieve the purpose of God.  This, of course, implies that we must first know them.

(v.18) Abraham’s example is “encouragement to hold fast to this hope” which (v.19) is holding fast for us.  Christ is mediating for us behind the veil.

Hope rightly fixed on God’s unchangeable purpose will hold you to your confession. (Heb. 6:19-20)

An adventure that Carolyn and I had in India has become one of those defining events for our marriage.  We had been serving for several weeks in a church in New Delhi.  The demands had been significant and the heat stifling.  We desperately needed a break.  We needed a rest from spiritual demands of ministry and rest from the physical demands of summer in New Delhi.

(story of traveling to Mussoori via Dehradun)
•    Nighttime, class B train (no sleep)
•    Stalled taxi
•    Hike that lasted nearly all day to unknown destination
•    To this day I cannot say to Carolyn:  “We are almost there.”

Seemed like one obstacle after another was put in front of our hoped for rest.  In those situations, what keeps you going?

Each of us could share a story about hanging on, or pushing through to some desired goal.  We could all tell stories about challenges and obstacles to lifetime goals—how you made it through college, convinced that girl to marry you, etc.  To daily to-do lists—three trips to Home Depot to get the right 12 cent pipe fitting.

The answer for success in each case was hope, and now I’m proposing that the answer for rest  in every one of these situations is subordinating the little hopes under the big HOPE that is your confession of Christ.

Because of Christ, in every act of faith, I will be vindicated.  There is no legitimate action prompted by faith for which I will ultimately be embarrassed.

There is a close connection between Abraham’s hope and successful obedience.  There’s a close connection between hope and mine.

The Curious Case of Benjamin Button is a short story written by F. Scott Fitzgerald, bearing little resemblance to the recent movie of the same name.

As  written by Fitzgerald, the main character is born in 1860 and comes into the world by all appearance as a 70 year-old man.  The doctors, the nurses are horrified, as the father escorts his “baby” home wearing knickers and using a cane.

The movie, as I understand it, has more of a romantic interest.  The short story sticks to the awkward and the bizarre throughout.

In the upper hall he addressed another nurse who approached him, basin in hand. “I’m Mr. Button,” he managed to articulate. “I want to see my—-”

Clank! The basin clattered to the floor and rolled in the direction of the stairs. Clank! Clank! I began a methodical decent as if sharing in the general terror which this gentleman provoked.

“I want to see my child!” Mr. Button almost shrieked. He was on the verge of collapse.

Clank! The basin reached the first floor. The nurse regained control of herself, and threw Mr. Button a look of hearty contempt.

“All right, Mr. Button,” she agreed in a hushed voice. “Very well! But if you knew what a state it’s put us all in this morning! It’s perfectly outrageous! The hospital will never have a ghost of a reputation after—-”

“Hurry!” he cried hoarsely. “I can’t stand this!”

“Come this way, then, Mr. Button.”

He dragged himself after her. At the end of a long hall they reached a room from which proceeded a variety of howls–indeed, a room which, in later parlance, would have been known as the “crying-room.” They entered.

“Well,” gasped Mr. Button, “which is mine?”

“There!” said the nurse.

Mr. Button’s eyes followed her pointing finger, and this is what he saw. Wrapped in a voluminous white blanket, and partly crammed into one of the cribs, there sat an old man apparently about seventy years of age. His sparse hair was almost white, and from his chin dripped a long smoke-colored beard, which waved absurdly back and forth, fanned by the breeze coming in at the window. He looked up at Mr. Button with dim, faded eyes in which lurked a puzzled question.

“Am I mad?” thundered Mr. Button, his terror resolving into rage. “Is this some ghastly hospital joke?

“It doesn’t seem like a joke to us,” replied the nurse severely. “And I don’t know whether you’re mad or not–but that is most certainly your child.”

There was a curious case in the  Christian church in the first century.  It was curious then, I wonder if it isn’t more common now.  The writer of Hebrews hasn’t come right out and said it until now. But he has implied it. There is something wrong with the Christians he is writing to.

* In 2:1 he said, Pay close attention to the message you’ve heard lest you drift away.
* In 3:1 he said, Consider Jesus.
* In 3:8 he said, Don’t harden your hearts like Israel did in the wilderness.
* In 3:12 he said, Take care, lest you have an evil heart of unbelief.
* In 4:1 he said, Fear, lest you fail to enter God’s rest.
* In 4:11 he said, Be diligent to enter God’s rest lest you fall by disobedience.
* And in 4:14 he said, Hold fast to your confession.
(Piper)

Here’s what the Bible says.
There’s nothing wrong with being a baby.  There is something disturbing about a grown-up acting like one.  That’s what’s going on here.  Are the readers babes in Christ?  No.  They once were.  No shame in that.  The problem is that they’ve become Benjamin Buttons-aging in reverse.

5:12 For though by this time you ought to be teachers, you have need again for someone to teach you the elementary principles of the oracles of God, and you have come to need milk and not solid food.

Childish behavior is only cute on a child.

The readers are described here as “dull of hearing.”  This is, of course, a spiritual malady.  It has nothing to do with their audio pick-ups.

You’re probably dull of hearing if you:

• Hear God’s word and are always only critical of the speaker/writer
• Don’t ever experience any sense of conviction

It is also true of these believers that time has not led to maturity (”though by this time you ought to be teachers”)

Finally, it is said that they need milk (”you have come to need milk”)

6:1-2 milk = repentance from dead works and faith toward God, washings, laying on of hands, resurrection, eternal judgment

By contrast, an example of solid food is the teaching about the high priestly office of Jesus Christ (previous context)

It would be easy to confuse this milk analogy with an intellectual process:  “Give me the meat of the word!”  But the ability to handle solid spiritual food really a matter of practice.  Not what you discover in the Bible, but what you do after you close the book (5:14 “solid food is for the mature, who because of practice have their senses trained to discern good and evil.)  What does this mean?  There are at least a couple of possibilities.  First–discern good and evil doctrine (6:1 salvation by works that leads to death).  Secondly–discern good and evil actions/attitudes.  Perhaps both are in view, but I lean more toward the latter.

John Piper won’t let us miss the implications:  “The startling truth is that, if you stumble over Melchizedek, it may be because you watch questionable TV programs. If you stumble over the doctrine of election, it may be because you still use some shady business practices. If you stumble over the God-centered work of Christ in the cross, it may be because you love money and spend too much and give too little. The pathway to maturity and to solid biblical food is not first becoming an intelligent person, but becoming an obedient person. What you do with alcohol and sex and money and leisure and food and computer have more to do with your capacity for solid food than with where you go to school or what books you read.”  (desiringgod.org)

So what’s the problem?  Remember when you were young-you were sitting at the dinner table making horrible faces at your sister, and somebody said:  “Don’t make that face, your face might stick that way.”  The danger of acting like a child is being unable to grow up.

Some consider 6:4-8 to be among the Bible’s most difficult verses to interpret.  There’s no time for examining all the complexities-I’ll simply try to be consistent in my explanation.

It is a warning

A warning to whom?  Believers (who according to much easier texts cannot lose their salvation) who have fallen way (committed apostasy)

What’s the warning?  Cannot be renewed to repentance.  Not that God is unable, but that no one else is able including the person themselves, and because God has so decreed

Remember the illustration our author used was the Israelites who were not able to enter the rest of the promised land.  Although they changed their minds and attempted to enter the land, God did not assist them and they were turned back.

Reason:  Recanting from their confession of faith would be like siding with those who were Jesus’ enemies and sent him to the cross

So the warning is that the one who has turned his/her back on the truth, may come under a temporal judgment from God, whereby he or she is a perpetual child-unable to experience the blessings of God defined by his promises

Illus:  vv. 7-8

From our text we may learn not only about the unnatural case of those who never mature, but also what defines a growing believer.  A maturing Christian has a heart alive to God

(5:14  Can grasp deeper spiritual truth because practice has taught them to make tough moral choices)

6:11  have an intensity (”press on ” v.1) toward the realization of their hope

6:12  believe and persevere in order to inherit the promises.

So what do you think?  I believe this text indicates you can cross a line of no return with God-after which a measure of the blessings and promises for His children can no longer be claimed.  But the preacher does not work to detail exactly where the line is so that you can dance along the edge.  Instead, he says just worry about the direction you’re headed.

If you find yourself in this dangerous position, the solution is to return to the milk.

Oh, yes-there’s nothing wrong with milk.  V. 12 clearly said, “you’ve gone back to needing milk.”  The problem isn’t that steak is nourishing and milk is not.  The problem is that you have not allowed the milk to nourish you.

So return to the milk.  But this time / when you start again-come with a new heart.
6:1 “let us press on”  is passive “let us be borne along” to maturity
The new heart steps into the stream of God’s sanctifying grace

I love the Eagle Heights atmosphere!
Our round tables say, “in Christ we are a family and everyone has a place at the table”
Our music is the language of the culture.  It says, “the promises of God and the praise of God are as relevant as they have ever been.”
Our informal style shows that this is not a performance in the hands of professionals.  It’s homemade, it’s personal and sincere.

I wonder if there could be any hazards—or side effects.  Imagine the alternative.  Imagine if we met in a stone cathedral with an enormous vault.  Imagine that you were sitting on red velvet this morning and the light on your faces was streaming through intricate stained glass.  Imagine that the music was NOT familiar but formidable and strange.  Imagine that I was clothed in stiff robes and moved slowly about my duties.

Well, then a different message would be conveyed.  The message would be

That God is holy—set apart
His people are to be holy—set apart
The majestic glory of God would be proclaimed day in and day out.

There is always a sermon in the symbols. It’s true in the styles we choose today and it was true in the worship of old.  Our text today references “priests” and I realize that that is pretty far removed from our situation.  If we are to connect at all with the serious subject of our text, we’ve got to appreciate a tradition that’s not our own.

A priest is someone who performs worship obligations on behalf of people who are unworthy to offer them personally.  The fact that priests are found in nearly every civilization of every human era suggests

A nearly universal need for help
A nearly universal consciousness of sin that makes people unworthy of the help they need.

Let’s start our study of the Scriptures then, not in Hebrews, but in the Old Testament book of Exodus.

Ex. 19:9-25

Ex. 20:18-21

“the people kept their distance, but Moses drew near”

If we can identify with these people, then I think we’re ready to hear our text speak. The section is introduced by Hebrews 4:14-16

“Therefore” = (context) in light of the deceitfulness of sin, and the possibility that we might not enter into the rest which is available to us

“since we have a great high priest”  is not a new subject altogether.  The idea of Jesus being a high priest was introduced in the bridge text of 2:17.  Then in 3:1-6, Jesus’ faithfulness as high priest was presented.  Now, the Preacher is going to develop the idea of Jesus’ mercy as high priest.

He says:
We have a great high priest
Who has passed through the heavens
Jesus the Son of God
Added together = meets approval with God the Father

“since” that is true, he concludes, “let us hold fast our confession” (a godward responsibility)

Then in v. 15 it’s
“not a high priest who cannot sympathize with our weaknesses”
but instead “one who has been tempted in all things
added together = meets our approval

and then concludes in v. 16 with “therefore, let us draw near. (a human privilege)

These two themes are developed in  chapter 5, vv. 1-10

Here’s what the Bible says.  In Hebrews 5:1-3 we are invited to meditate on the function of a priest and (in keeping with 4:15) apply these things to our understanding of Jesus.

Jesus is a Priest who “gets you.” Here in v.2 we see what qualifies a priest from man’s perspective:

First He can deal gently.  Remember, this is important because we need help AND we’re aware of our unworthiness to receive it.  We’re ignorant and misguided

Second  Why is the priest gentle?  Because he himself is “beset with weakness”

Now in 4:15, the author had already told us that Christ, as high priest is

• Able to sympathize with our weaknesses
• One who has been tempted like us
• Yet was entirely without sin

How are we to understand that Jesus was “entirely without sin” and yet priests are sympathetic because they are “beset by weakness”?    Was Jesus weak?  I think I would answer “yes” in the sense of being subject to the limits of a physical existence, the need to grow in understanding and experience.

Norton was a priest who could sympathize with golfers.  As a young man, Norton was an exceptional golfer. At the age of 26, however, he decided to become a priest, and joined a rather peculiar order. He took the usual vows of poverty, chastity, but his order also required that he quit golf and never play again. This was particularly difficult for Norton, but he agreed and was finally ordained a priest.

One Sunday morning, the Reverend Father Norton woke up and realizing it was an exceptionally beautiful and sunny early spring day, decided he just had to play golf.

So… he told the Associate Pastor that he was feeling sick and convinced him to say Mass for him that day. As soon as the Associate Pastor left the room, Father Norton headed out of town to a golf course about forty miles away. This way he knew he wouldn’t accidentally meet anyone he knew from his parish.

Setting up on the first tee, he was alone. After all, it was Sunday morning and everyone else was in church! At about this time, Saint Peter leaned over to the Lord while looking down from the heavens and exclaimed, “You’re not going to let him get away with this, are you?”

The Lord sighed, and said, “No, I guess not.”

Just then Father Norton hit the ball and it shot straight towards the pin, dropping just short of it, rolled up and fell into the hole. It WAS A 420-YARD HOLE IN ONE!

St. Peter was astonished. He looked at the Lord and asked, “Why did you let him do that?” The Lord smiled and replied, “Who is he going to tell?”
Norton could sympathize, yet he was not without sin!

Jesus was a priest who “gets you.”  But that’s only half the story.  It’s also true that
Jesus is a Priest who God gets.

(Heb. 5:4-5)

Two lines of evidence to show that Jesus has God’s stamp of approval

First, he was chosen by God.  (v. 5 quote from Psalm 2)

Second, his prayers were answered

v. 7 “in the days of his flesh” (think “weakness” from v. 2)

prayers and supplications with crying and tears

Gethsemane?  I don’t think so.  “He was heard” = answered.  I think it was His prayers of dependence upon the Father  in which he “learned obedience from the things that he suffered” (v.8)

This is  one about a couple of Catholic parrots. It seems that every time someone entered this lady’s house the parrot yelled out ‘Hello big boy - fancy a good time?’

She decided to discuss this problem with her priest. He told her that he too had a parrot. Only his was a deeply religious bird who only said his prayers and played with his rosary beads. The priest suggested that the two parrots should meet and perhaps his bird might have a positive influence over hers.

A meeting was set up and she took hers to the priests house. As expected the holy bird was muttering in a prayer like way and playing with his rosary beads.

As soon as the ladies parrot saw the priest’s, true to form she shrieked ‘Hello big boy - fancy a good time?’. The priest’s parrot visibly smiled. He went up to him and said ‘Why are you so pleased with yourself?’ His parrot looked him in the eye and said ‘My prayers have been answered!’.

So what do you think?
“Gets you” / “God gets” I’ve boiled it down to something pretty simple.  But let’s not miss the significance of the challenge.

Come comfortably, but never lose the wonder– intimacy with God is not automatic.

When we sing joyfully . . .

When we pray simply

When we speak freely

Those of us who are products of the reformation have little to do with priests.  But the fact is, there is one Priest you dare not and cannot draw near to God without.

Ferdinand Waldo Demara, born 1921 and died 1982, was America’s “great impostor.”

During Demara’s “careers”, he was, among other things, a civil engineer, a sheriff’s deputy, an assistant prison warden, a doctor of applied psychology, a hospital orderly, a lawyer, a child-care expert, a Benedictine monk, a Trappist monk, an editor, a cancer researcher, and a teacher.

His most famous exploit was to masquerade as surgeon Joseph Cyr aboard HMCS Cayuga, a Royal Canadian Navy destroyer, during the Korean War. He managed to improvise successful major surgeries and fend off infection with generous amounts of penicillin. His most notable surgical practices were performed on some 16 Korean combat casualties who were loaded onto the Cayuga. As the only “Surgeon” on board all eyes turned to Demara as it became obvious that several of the casualties would require major surgery or certainly die. After ordering personnel to transport these variously injured patients into the ship’s operating room and prep them for surgery, Demara disappeared to his room with a textbook on general surgery and proceeded to speed-read the various surgeries he was now forced to perform, including major chest surgery. (Wikkipedia)

I run a little game myself, but I’m not nearly as daring.

When I first starting meeting with the Lay Pastors of Eagle Heights and we started to get to know one another I was keenly interested in letting the guys see the real pastor Mike.  I had no interest in moving on after a short stay.  Nor did I want to keep up a certain persona that I had sold everyone on in our introductions.  I wanted to be me.

That said, however, every now and again I catch myself trying to prop up an image.  It’s subtle.  Is it the pastor I want to be or the pastor I’d like to be known as.  Is the father I want to provide for my children, or the father I hope will get noticed.  The scholar and teacher God made me, or the one I hope you’ll respect.  The secure, well-rounded, confident young man, or the one that wants your approbation and approval.

Hey, there’s a reason that full-length mirrors are installed in closets and not in showers.  Cover-up is good right?

There’s the little game.  I don’t want to play the game.  I’ve found I’d much rather endure the little humiliations than work to hold up a facade.

Don’t you think that the most rested man alive is the one who is done maintaining his image?

Last week considered this long warning passage beginning in Hebrews chapter 3 and extending all the way to 4:13.

This week I decided I just have to go back and focus in on the familiar text of 4:12-13.

Don’t forfeit your priestly service.
Don’t forfeit your privileged status.
Don’t forfeit your peaceful state.

Hebrews 4:12-13 comes right at the end and finishes off that third major element of warning—Take care lest you fail to enter His rest.

I’m going to ask you to bear with me as we consider v.13 first.  Hebrews 4:13 has got to be the scariest verse in the whole Bible for a pretender.

The NASB translates these two characteristics of all creatures before God “open” and “laid bare.”  The NIV says “uncovered” and “laid bare.”

The first word is literally “naked”
I can dress youthful and look young
I can put on work clothes and look useful
I can put on dress clothes and seem important
But naked . . . don’t linger there—not even for a moment! There’s no put-on adopted image.

The second word is properly translated exposed, but it’s got an even more graphic history.  The word was used when a victim’s head was pulled back exposing the neck to a knife.   A position of complete and utter vulnerability.

In modern image, this is the scene where the confident criminal is sitting in the interrogation room.  And after confidently asserting his innocence, the detective slides across the table, the surveillance photos that put him at the scene of the crime.  You’ve got a God who says “Gotcha!”

Except that this God is also the one who says, “come, let us reason together, though your sins be as scarlet, they shall be white as snow.”
This God is the one who invites you to come clean, stop pretending and come clean.

Now back up one verse to Heb. 4:12.

When you’re reading Scripture it’s reading you.
When you’re analyzing Scripture, it’s analyzing you.
When you’re weighing Scripture, it’s weighing you.
When you’re opening Scripture, it’s exposing you.

The verse is an avalanche of descriptions,  As a product of the Del Tackett school (a little inside joke for our men’s fraternity group), I group them into three:

God’s word is living and active.  That is, it is a furious pursuer of it’s intended purpose.  It’s the Tomahawk missile of God’s grace.

God’s word is sharp—reeeaaal sharp.  The sword mentioned here was a small instrument and its most common usage would have been as a boning knife.  Think you’ve got an iron-clad alibi?  Think again.

God’s word is also able to judge.  Kyle and Joya have told me a little about working with the kids at Boystown.  I’m so gullible—I’d get completely rolled.  God’s word is street-wise.

So it’s a furious pursuer—you can’t outrun it.
It’s sharp—you can’t resist it.
It’s able to see through you—you can’t fool it.

It’s not uncommon to sit around in a bible study group.  A passage is read and the leader asks:  “so what do you think of this passage?”  A better question might be, “What does the passage think of you?”

In 1967 Ferdinand Demara received a diploma  from Multnomah Bible College in Portland, OR.  And worked the remainder of his life as a Baptist pastor and chaplain.  In 1982 he died and is an impostor no more.  Can’t say for sure, but I hope his headstone reads:  rest in peace.

Are you tired?  Are you tired of  workin’ hard to keep up the facade?  Tired of dreading an image meltdown.  The most rested man alive is the one who is done maintaining his image.

The good news of this text is that there’s another way to live.  It’s by coming regularly , courageously, and openly to God and His Word.  To admit what God’s word unerringly shows, and what God lovingly sees.

From: www.economist.com:
RACING fans often say that anything can happen. And at this year’s Kentucky Derby, held in Louisville on May 2nd, anything did. In the final stretch an unheralded colt from New Mexico called Mine That Bird flew through the pack to win. The crowd rummaged in their programmes to remember the odds: 50 to 1.

I happened to catch that race, Saturday before last, and it really was stirring to watch.  Last out of the gate—first across the finish line.  At one point, Mine That Bird was passing horses so quickly, he looked like he might be a different kind of animal altogether.

Second longest odds ever for a winner in the Kentucky Derby.  What a celebration!  The jockey was anything but stoic.  He was standing up in the stirrups, pumping his fist and screaming to everyone who would listen.

He had crossed the finish line a number of lengths ahead of any of the other horses.  The jockey was celebrating AND YET there was no blanket of roses.  The race was not officially won.  First, jockey Calvin Borel had to report to the clerk of scales to weigh in.  If he and his equipment weighed less than when he “weighed out” he would forfeit the race.

Now there was nothing underhanded, no hitch, and no one lost confidence for one moment.  But it struck me.  It was won by rights, but could still be forfeited.

It’s the same message we’ll see today in Hebrews 3.  Our text this morning, is set off by 3 “ifs”  Each one represents something that is ours by rights, but could still be forfeited.

All agree that it’s a motivation to press on into Godliness by faith.  But what’s the motivation?  Some say, that if you don’t, it proves that your faith was not genuine.  The author knew there were some in the audience who were only professing to be saved—but their faith was not genuine.  The admonition is that if you don’t tow the line, you better fear lest , in the end you fall short of God’s heaven.

I disagree.  I don’t think eternal salvation—the genuiness of faith–is at stake here at all.  And I don’t think just before Nero’s persecution, there was any advantage to associating with the church without really trusting it’s savior.
•    The author treats them like he knows they’re saved.  3:1 “therefore holy brothers and sisters, partners in a heavenly calling, take note of Jesus the apostle and high priest whom we confess.”  The former commentators would suggest that he is only trying to be kind and hoping those who are not really brothers in Christ will be convicted.  I think that’s a real uphill climb.
•    Practically speaking, the line of reasoning that “if I only press a little harder I’ll be sure I’m saved” doesn’t really work.  The more we press on into godliness, the more we’re aware of our need for God’s grace.

3:1-6 starts as we have seen before by a brief comparison.  Jesus has been shown to be
•    superior to the prophets—he’s the climax of god’s revelation.
•    He’s been shown to be superior to angels—they serve the saints, He rules the universe.
•    Now he’s superior even to Moses—Moses was faithful IN his house.  That is, he was faithful with regard to his duties in the Tabernacle, or in the religious system of the Israelites. And he was revered for that.  He was the earthly deliverer from Egypt, He was the author of the Pentateuch, he was the leader through the desert and provider of the law.  Well, Jesus was and remains faithful OVER his house.

The author doesn’t dwell on that exposition though, and I don’t want to linger over it either.  It’s the exhortation that gets the weight of our attention.

Here’s what the Bible says:  Heb. 3:6–11.  Don’t forfeit your priestly service.
At stake are our priestly privileges in Christ’s holy order.  What?  I thought every believer was a priest!  True, but there is precedent for having the privilege of practicing taken away.

The entire nation of Israel was intended to be a kingdom of priests (Ex. 19: 5-6).  That opportunity was forfeited in the golden calf incident (Ex. 32) at which time the Levites were blessed with the privilege of being the priestly tribe (Numbers 3:12-13).

So I think what’s at stake in Hebrews chapter three, is losing your high privilege and purpose of being a mediator between God and the world.  How is it lost?:  unfaithfulness/disloyalty—we are only of the house “if we hold fast our confidence.”  The extended quote comes from Psalm 95, mentioned three times in this context.

The prescribed course, then, is to hold fast our confidence.  That is, we are to remain loyal to your faith in Jesus Christ—especially the hope of his future reign.

Don’t forfeit your privileged status (Heb. 3:12-18).  What’s at stake in this second conditional warning is metachoi status (14).  “Partakers of Christ” in the NASB is better than the NIV “have come to share in Christ”  Even better might be “we are Christ’s partners.”

This is not the mystical spiritual union that Paul describes.   Metachoi means partner, companion.  It is used in the papyri of an associate in a business enterprise.  The metachoi of Christ are those who have ventured something with Christ and whose destinies are especially tied to his.  “Jesus made it clear that only those Christian who “do the will of My Father in heaven” are His “friends” (Mat. 12:48-50.  He told them that friendship with Him was conditional:  “You are My friends if you do what I command” (John 15:14).” (Dillow, Reign of the Servant Kings, p.105)  This makes sense in the present context because it parallels the Passover generation who died in the wilderness and who are the ones in view in Psalm 95.  They were spiritual as well as physical Israel, but they did not get to enjoy the blessings of the promised land.

The threat to our “partnership with Christ” status is an  evil, unbelieving heart (not living in light of Christ’s dominion v.12).  How do we avoid this forfeiture?  What the author suggests is not merely personal / individual  Here we see a corporate appeal–encourage/exhort one another (v.13).

Finally, don’t forfeit your peaceful state (Heb. 4:1-13).  At Stake is entering “His rest” (v.1,9).  Lea observes four usages of the term “rest.”
First, the Israelites were seeking rest in attempting to enter the Promised Land (3:11,18).
Second, on the Sabbath God rested from all his works (4:4).
Third, God’s people enjoy a present rest (4:10).
Fourth, an eternal rest for God’s people is implied.

It’s clear (v.9) that this a rest that a believer may be said to have or not yet have.  I don’t see, however, that the author makes a distinction between them.  He’s not trying to categorize and distinguish between 4 different rests.  Rather, he seems to be drawing on the commonalities.  Based upon inferences from the author’s examples, we could suppose that this is a rest that continues to work (God’s sabbath), and that it is not without battles, but is characterized by victory and enjoyment of God’s intended blessings.  By the nature of the word it connotes calmness and tranquility.  I picture it as a kingdom at rest from hostility, where the culture is able to focus on prosperity rather than a constant fight for survival.

There is a rest for you, Christian, where you can focus on deepening the delights of your relationship with Christ, rather than fighting for survival.

A rest with no detail about what the rest is from tells me that though there is a struggle to

• make the grade
• bring home the bacon
• keep the love alive
• stay focused
• get motivated
• whatever!

All of these struggles pale in comparison to the agony of leaving the question of Christ’s dominion in your life open.

Danger:  word not united by faith / unbelief (v.2)

Course:  take every opportunity to respond to God (”today if you hear God’s voice”)

Settling the issue of who we will serve is the greatest turmoil there is.  When we’re right with God there can be rest no matter what else is going on.

It is possible to look quite successful and not be a real winner.  In 2006 Floyd Landis crossed the finish line of the Tour de France first.  Shortly afterward, when the results of drug testing came in, he was made to forfeit the victory.

Your purpose, your privilege, your peace were all won for you by Jesus Christ.  They’re yours by rights.  But it is still possible to forfeit them.

Some things look better up close, and others look better from a distance.  Heroes, I believe, fall into the latter category.  Close scrutiny of heroes, often reveals blemishes we’d rather imagine never existed.

We’re jaded to the stories of celebrity heroes.  Experience has taught us that though they look larger than life, they often lead lives diminished by their faults.  What’s worse, we shake our heads when we hear celebrities glorying in what we find sad or offensive.

I did a quick survey of my kids:  “Name some celebrities whose poor character have recently come to light.”  First came Michael Phelps.  Then a list started pouring out:  Ashley Tisdale, Zac Efrom, Vanessa Hudgens, Lucas Graybeel.
And I said, “Wait a minute, you’re giving me the . . .” “Yeh, Dad—the whole cast of High School Musical.

Historical heroes are different.  They don’t have agents who eagerly work both successes and failures to keep them in the spotlight.  Still, the “better far than near” principle usually shows up here too.  It doesn’t have to be a moral flaw.  Just the grime of real-life struggle mucks up the glossy image.  The glory of what historical figures have become known for, hides their imperfections from all but their biographers.

Stories of great explorers have always inspired me:  Ernest Shackleton, Robert Scott, Francis Drake, Sir Walter Raleigh, Lewis & Clark.  We see these in a mental photograph in a pose of dominance having overcome every obstacle.  But when we get a closer look, we see personal foibles, blind luck and unsung heroes who deserve as much or even more credit.

Did you ever wonder if you’d ever meet a hero who could survive the scrutiny?  Did you ever wonder or wish?

As I’ve mentioned before, I think there was a little church—the first one to read what we call “Hebrews”—who was under pressure.  And whose pressure had created fissures of doubt.

Was Jesus really worthy of devoted worship?  I mean even Jesus had some tears in His supersuit.  That is, if Jesus Christ is King of the universe, there appears to be some gaps in His resume.  You could say He was an unsavory Savior!  Lest you think I’m being blasphemous, recall with me Isaiah 53.

Now this is part B of the Easter message, a little out of order.  Remember with me Heb. 2:5-9  We do see Jesus.  It’s an arresting phrase.  We don’t see Jesus, and neither did the readers—not with their physical eyes.  It’s a contrast.  We don’t see Jesus dominating the world—but we do see Him crowned—and so we know what’s coming.

So then we come to Heb. 2:10-18 and the author is continuing to explain why our Savior’s story isn’t all glory and reign.  Here’s what the Bible says.  Jesus Christ is our trailblazer to glory–if he looks a little shabby it’s because his sufferings qualified him for the position. (Heb. 2:10)

A couple of words bring out the meaning here:

“Author” is probably a little anemic the way it comes off to us.  It is “author” in terms of originator but it has in mind the one who goes ahead to pave the way–scout or trailblazer

This one, God worked to “perfect” through sufferings.  Jesus wasn’t perfect?  No Jesus was perfect in his own being.  But he was perfected or qualified for his mission by being subjected to suffering.

Why?  The  purpose is in God’s plan “to bring many sons to glory.”

Why isn’t Jesus a indomitable power and shining glory?  Only because of you and me.

Jesus Christ is our trailblazer to glory–if he looks a little shabby it’s because his sufferings qualified him for the position.
. . . So that you never need  doubt He is one of us (Heb. 2:11-13)

The Preacher might be guilty of sound bites!  Can we catch his gist as he grabs little portions from the OT?

• leader of the worshiping family Ps 22:22
• model of dependency on God for vindication Isa 8:17
• confidence in a future  Isa 8:18

In each of these passages the Preacher is demonstrating Jesus’ solidarity with us.  There’s another message that is about Jesus’ inexpressible glory.  This one exclaims:  “He’s just like me!”

Jesus Christ is our trailblazer to glory–if he looks a little shabby it’s because his sufferings qualified him for the position . . . So that you never need doubt He is really for us

overcoming our enemies and giving us death-defying moral strength
Heb. 2:14-15

Two enemies:  death and the one who had the power of death—the Devil

His purpose?  To free those who through fear of death were subject to slavery

The fear of death enslaves men to a “you only go around once in life” mentality that fails in matters of eternal significance.

representing us before God and making us confident of His favor
Heb. 2:16 -18

“propitiation” =
Propitiation has to do with what brings about a change in God’s attitude toward us, so that we are restored to the fellowship and favor of God. In a sense, propitiation points to God’s being appeased. If I am angry because you have offended me, but you then appease me, the problem will be removed. Thus propitiation brings in the personal element and stresses that God is no longer angry with us. Propitiation is the result of expiation. The expiation is the act that results in God’s changing His attitude toward us. Expiation is what Christ did on the cross. The result of Christ’s act of expiation is that God is propitiated. It is the difference between the ransom that is paid and the attitude of the One receiving the ransom.  Tabletalk, June 13, 1990

Propitiation changes God’s disposition of wrath.  (Note, unlike pagan concept, God Himself initiates this)

So what do you think?  If you look at the shabby Savior a little differently–not as weak, but as utterly beautiful, then I think the author accomplished his purpose.

He was unsavory for my sake—He was a little shabby for yours.

There is an intriguing mystery that comes from World War II.  I first became aware of it reading pastor and author Max Anders.

Let me tell you about the last flight of the Lady Be Good,  an airplane, a bomber that had seen many successful wartime missions and was out one night on a familiar bombing run.  As she flew back toward home base, the crew knew how long it usually took to make the trip.

Tonight, however, there was a powerful tailwind hurtling the massive craft through the air much faster than normal.  As the crew plotted their position according to their instruments, they concluded that there must be something wrong with the dials.  Their instruments and calculations told them it was time to break down through the cloud layer and land.  Their watches and clocks, however, told them this was impossible.

This placed them in a precarious position.  If they believed their instruments and came down through the cloud layer too soon, they might be spotted by the enemy and shot down with anti-aircraft fire.  If they believed their clocks and came down too late, they would overshoot the airfield and perish in the desert beyond.

They chose to ignore the instruments and believe their gut-level hunch.  They stayed up.  They overshot the airfield and their plane was found days later, crashed in the desert.  All the crew had perished.

The story of the Lady Be good is a microcosm of life.  We are all on the Lady Be Good, and we are all in flight.  In making the determination on where and when to land we have to make decisions.  And for those decisions we must choose whether we look outside ourselves . . . whether we trust our gut-level hunches or whether we look for an instrument panel.

The Bible offers itself as the source of truth.  The Bible presents itself as the great, cosmic “instrument panel.”  It tells us where we came from, where we are, and where we are going.  It is up to us to decide whether we accept the “readings” we get from it.”
(30 Days to Understanding What Christians Believe, Max Anders, p.11)

I’ve since learned that the story of the Lady Be Good is even more complicated–and more mysterious.  The tale has been featured in several books and documentary films.  The conclusions reached about the whys and wherefores are often differnet, but I’ve got a mental image of the remains of five airmen discovered together in the sand that will always be for me a picture of the danger of drifting.

Remember that I’ve given you sort of a theme to hang onto  while we study through Hebrews—traveling mercies.  To this point it’s been all about attractions you don’t want to miss on the journey:  Jesus is the climax of God’s revelation who will one day rule the world.  Now the preacher flashes his first warning sign.  If Jesus is all that, then we really can’t risk tuning Him out.  Here’s what the Bible says.

We’ve got to stay riveted to Jesus Heb. 2:1

What is the revelation in Jesus (“what we have heard”)?  We could easily get lost in this discussion.  After all, everything Jesus did and said was a revelation of the Father.  Nevertheless, let me highlight just a few major themes to get you thinking.

• How to be justified—a righteousness apart from the law. Rom. 3:21-24
• The source of spiritual vitality (the vine and the branches)
• Eternal perspective that factors in kingdom realities.  I think this is the focus of the preacher of Hebrews because of the use of the Psalms in the previous context.  The preacher has been talking about Jesus’ ultimate dominion.  This, of course, was a prominent theme in Jesus’ teaching.  Luke 6:20-26; 12:31-34; 22:29

So, the point is that we must pay careful attention to what Jesus has revealed about kingdom realities and His coming reign.  Here’s why we’ve got to be riveted on Jesus:  The danger of drifting is real.

Note that it’s drifting, not rebelling (who do you know that fits this description?).  There are plenty of times we’re guilty of simply saying “no” to the Lord, but this is an entirely different scenario.  There are two kinds of drifters.

• Those who have no focus whatever

• Those who focus on the wrong things and therefore wander from the true course

Please observe that the danger is real, even for the author.  This isn’t a hypothetical situation, or one that only applies to the readers.  The writer himself, and apostle or someone directly associated with the apostles realizes that the threat applies to himself.

Finally, the author uses an argument from the lesser to the greater to show that the consequences of drifting are dire. Heb. 2:2-3

The “lesser” side of his reasoning is that every transgression was penalized under the covenant mediated by angels.  I think it’s fair to say we’re always shocked when we read the strictness of the Old Testament law.  A good example is found in Numbers 15:30-36.  Paul uses the example of the Israelites (1 Co. 10:1-11) to warn the Corinthian church that God has not dumbed down His holy standards under the new covenant.  That’s the same point being made in Hebrews chapter 2.

It’s fair to assume that ignoring the revelation of Jesus will have even more severe consequences.

What is the salvation we’re capable of ignoring and what is it that we won’t escape?  The author is vague about the retribution he has in mind.  But to be fair to the context, and our theology, it must be related to the ultimate deliverance of sharing the dominion of Jesus Christ.  Times are tough for the Hebrews congregation.  They, along with the author, are God’s children.  But if they neglect their duty to focus on Christ, they will not escape discipline from God with significant implications in the reign of Christ.

“Are you threatening me?”  This is not a denial of grace or God’s mercy.  It’s just not grace and mercy day in Hebrews 2.

Here, then is more you cant’ afford.  My insurance company says I can’t afford the risk of jumping out of an airplane.  My state says I can’t afford the risk of riding a motorcycle without a helmet.  My wife says I can’t afford to run up my credit card.  There’s probably a long list of things you and I can’t afford.  Your pastor says there’s one more thing you cannot afford.  You cannot afford to lose your focus on Jesus.

How do we stay riveted to Jesus?

Do you know someone who is drifting that you might be able to rescue?

If I didn’t know better, I’d think God was awfully bored.  After all, He’s heard it all before. Even I get tired of same ol’, same ‘ol.  Same top 40 playing over and over on the radio.  Same lunch routine.  New movies–with the same old plot.

Things that happen to us only occasionally seem to break the routine.  Even an every third month oil change can seem exotic.  But I guarantee it’s not exotic to the guy in the pit at the local drive-through zippy lube.  And our all-knowing everywhere God has presided over every dropped oil drain plug.

And what about that cool chorus that we haven’t sung at church in three months?  God heard it three million times last Sunday.  I know our worship team does it really well, but still . . . .  How does an infinitely creative God bear the repetition?

I think God finds pleasure when words He’s heard almost endlessly emerge from a soul that speaks them directly, personally, sincerely.  He delights in them when they flow from a “we’re having a moment here” context.

In that sense a new song can be old hat before the lyrics are written down.  BUT its also true that I can sing a new song today with lyrics composed centuries ago!  I hope to bring God a little pleasure today with a new song–just to give Him a little break from the routine.