{Hebrews 3:7-11}

Drawing from Martin Emmrich’s “Pneuma in Hebrews,” I will now interpret the Spirit’s role in Hebrews 3:7-11.

Therefore, as the Holy Spirit says,

“Today, if you hear his voice, do not harden your hearts as in the rebellion,
on the day of testing in the wilderness,
where your fathers put me to the test
and saw my works for forty years.
Therefore I was provoked with that generation,and said, ‘They always go astray in their heart; they have not known my ways.’
As I swore in my wrath,
‘They shall not enter my rest.’”

Here, Psalm 95:7-11 is referenced. God is able to speak through the Spirit in order to utter divine speech. The Spirit is seen as an agent through which the Lord is able to speak. According to Emmrich, the Spirit has taken the divine speech from Psalm 95 and reprocessed it to be applicable to the audience’s present needs. He suggests that the use of “today” in 3:7 refers to “in these last days.” This would make the Spirit’s message an eschatological event. This new “oracle” is given by the Spirit and has been reworked as if it has been given for the first time. Emmrich states that the ultimate purpose of this Scripture is to achieve an unmediated impact on the addresses. Emmrich summarizes this passage’s meaning well in these words.

The function of the Spirit as orator is thus presented in decidedly eschatological terms. The Spirit’s exhortation to the wandering people of God is an eschatological event and shows that the author viewed the Spirit in his appropriation of Scripture as the prophetic Spirit operating no longer through human instrumentality (i.e. a prophetic figure) but solely on the basis of the uses of Scripture.

-Emmrich

{sin against the Spirit}

“For it is impossible for those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the good word of God and the powers of the age to come, if they fall away, to renew them again to repentance, since they crucify again for themselves the Son of God, and put Him to an open shame.”

Heb. 6:4-6

I will be referencing Baird Tipson’s “A Dark Side of Seventeenth-Century English Protestantism: The Sin Against the Holy Spirit” as I dig through the meaning of this text.

Tipson speaks of John Calvin and his interpretation of what it meant to sin against the Holy Spirit. This sin was seen as something that could not only be fallen into by those outside the faith, but also believers. The author of Hebrews talks about those who “have become partakers of the Holy Spirit.” He claims that it is impossible for them to be renewed to repentance after they “fall away.” It may seem that after one has become a partaker of the Spirit, and then chooses to sin against the Spirit, this person is doomed. The those inside the faith are threatened and it seems the author of Hebrews aims to warn his audience.

Tipson claims that the sin against the Spirit cultivates from those who have appeared to be elect and then “revealed as reprobate.” (311) Christians whose faith appeared genuine would be accepted into the church until proven blasphemous against the Spirit. Tipson states that such a sin constitutes “a certain sign of reprobation.” (311) This is obviously quite worrisome for those within the faith, for it is seen as an unforgivable sin. The author of Hebrews is warning believers and perhaps provoking a sense of fear and humility toward to the Lord within his audience. Tipson states that God may have used the fear of apostasy against apostasy itself. “Only those who ignored the warning were in real danger of falling away.” (311) Tipson, of course, is describing an interpretation of this text through the eyes and words of John Calvin.

Here, we see that sin against the Holy Spirit is used as a warning from the author of Hebrews to those within the faith. The sin against the Spirit is seen by Tipson and Calvin as extreme in nature. This allows us to feel the weight of the Spirit in the lives of believers and in Hebrews.

{9:14}

–According to “The Holy Spirit” by Sinclair B. Ferguson, Hebrews 9 is the only reference in the New Testament to the Spirit’s ministry during Jesus’ sufferings and death. This occurs in Hebrews 9:14, “Christ, who through the eternal Spirit offered himself unblemished to God…” Ferguson claims that a solid defense can be made that the pneuma in which Jesus offered himself refers to the Holy Spirit.  Ferguson states the Gospels reflect the belief that the whole of Jesus’ ministry was performed in the Spirit’s power. It is strange, however, that the only reference of the Spirit in his death lies in Hebrews.

Ferguson offers a compelling list of the Spirit’s role in the life and ministry of Jesus Christ that utlizes Heb. 9:14. 

The Spirit who was present and active at Christ’s conception as the head of the new creation, by whom he was anointed at baptism (Jn 1:32-34), who directed him throughout his temptations (Mt. 4:1), empowered him in his miracles (Lk. 11:20), energized him in his sacrifice (Heb. 9:14), and vindicated him in his resurrection (1 Tim 3:16), now indwells disciples in this specific identity. This is the meaning of our Lord’s words, otherwise impossible to comprehend: ‘It is for your good that I am going away’ (Jn. 16:7).

Hebrews 9:14 affirms that it was through the Spirit that Jesus was energized and able to sacrifice himself on the cross. It was by the power of the Spirit that Jesus received strength and energy. I think the author of Hebrews chose this specific reference to the Spirit in the life of Christ in order to comfort his audience. In class we spoke on the possible primarily Gentile audience in Hebrews receiving extreme persecution from their pagan community. The author seems to be addressing this fatigued audience. By speaking of the power that the Spirit is able to give, the audience is uplifted. The pain and suffering of Christ most certainly trumps the suffering of the audience in Hebrews.  By alluding to the power that the Spirit was able to give Christ, the audience is able to grab hold of the power that the Spirit offers them. Here, the Spirit gives energy and perseverence.–

{salvation}

– As stated previously, Warrington believes the Spirit is associated with the process of  salvation in Hebrews. Verses that support this claim include Hebrews 2:4,6:4, 9:8&14, and 10:20.

Hebrews 2:4 speaks not only of  the gifts of the Spirit, but of their ability to point to the veracity of the gospel of Jesus Christ. Signs and miracles are spectacular in themselves, however they fulfill a higher purpose: to affirm the truth of the gospel. The Jewish readers were able to see that just like in the OT, the Spirit is able to provide gifts and miracles.

Hebrews 6:4 presents the fact that in order to become a believer, one must enter into a constant partnership with the Spirit. Becoming a Christian meant not only following a list of rules, but entering into a relationship.This verse is found in the midst of warning to those potentially abandoning their faith in Jesus Christ. Warrington states, “To reject salvation is to reject a relationship with the Spirit.”

Hebrews 9:8 discusses the significance of the tabernacle to the worship of the Jews and the role of the high priest entering the holiest place. Here, the Spirit is seen as the one inspiring the Scriptures. Hebrews 9:14 speaks of the superiority of Jesus’ sacrifice over that of the Jewish sacrificial system. The writer of Hebrews states that it is through the eternal Spirit that Christ offered himself without blemish to God. The Spirit is seen as the one who raised Jesus from the dead.

Hebrews 10:20 asks the audience to consider the consequences of angering or insulting the “Spirit of grace.” For a believer to abandon or forget the works of the Spirit is seen as outrageous.–

{revelation}

–Continuing with research from Warrington, I look now to his view on the role of the Spirit in Hebrews.Warrington breaks down the Spirit’s role into two separate headings: revelation and salvation. First, I will address revelation.

Warrington uses Hebrews 3:7-8 and 10:15 as evidence to convey the Spirit’s revelation.

So, as the Holy Spirit says:
“Today, if you hear his voice,
do not harden your hearts
as you did in the rebellion,
during the time of testing in the desert… -Heb. 3:7-8 [NIV]

Here, the Spirit is mentioned in regards to Psalm 95:7-11. Warrington claims these words can be considered relevant for the present generation because the writer uses present tense in reference to the Spirit’s communication. “The Holy Spirit says…” It is obvious here that the Spirit is capable of revealing Old Testament truth.

The Holy Spirit also bears witness to us.” -Heb. 10:15 [NIV]

This verse is used at the conclusion of the argument that the sacrificial system cannot cleanse the worshipper as the sacrifice of Jesus can. Old Testament scripture is referred to once again, citing from Jer. 31:33-34. Once again the audience is able to see the relevance of Old Testament scripture today and the ability of the Spirit to reveal such scripture.–

{setting}

– My first piece of research draws from Keith Warrington’s “Discovering the Holy Spirit in the New Testament.” Before wandering into the role of the Spirit, perspective on the setting in Hebrews must be meditated upon. Warrington notes the author’s anonymity and the Jewish Christian audience addressed by the writer. Some of these Jewish Christians seem to be in danger of falling away from the gospel, while others seem to be slow in the advancement of their faith. Heb. 3:6,4 and 10:23,25 affirm confidence to the audience in holding tightly to their faith until the end.

Let us hold fast the profession of our faith without wavering; (for he is faithful that promised;) And let us consider one another to provoke unto love and to good works: Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching. -Heb. 10:23-25 [NIV]

In Hebrews 5:11-13, the writer addresses the dawdling faith some may be in the habit of keeping.

We have much to say about this, but it is hard to explain because you are slow to learn. In fact, though by this time you ought to be teachers, you need someone to teach you the elementary truths of God’s word all over again. You need milk, not solid food! Anyone who lives on milk, being still an infant, is not acquainted with the teaching about righteousness. -Heb. 5:11-13 [NIV]

The audience of Hebrews may have succumbed to erroneous ways in response to Jewish persecution or Gentile hostility. Warrington notes it may have been possible they were disappointed Jesus had not return and were beginning to question their chosen path to God. Regardless, the author felt prompted to address these Jewish Christians and affirm faith in Jesus Christ.–

{Spirit quencher}

– The Holy Spirit has always been somewhat of a question mark to me. Questions stir with each mention of His name. Is he moving? How do I know when He is moving? And if He is moving, what is He moving me toward?  I must admit for years I referred to the Holy Spirit as an “it.” Even now it feels strange to type “He.” Charismatic churches pushed me further toward skepticism. It appeared as though the Holy Spirit was moving in these churches unlike anywhere else. Why, I wondered.  I judged, criticized and became quite cynical. Recently my cynicism has begun to temper. While reading “Forgotten God” by Francis Chan, I experienced authentic acceptance of the Holy Spirit for the first time. My epiphany surfaced. I had been guilty of quenching the Spirit my entire life. Since then I have been discovering the Holy Spirit piece by piece, day by day. It is a slow journey, but one I am desperate for. I chose the research topic “the role of the Spirit in Hebrews” to continue and challenge this Spirit-filled journey. I ask the Holy Spirit to come. I beckon him to lead me through his purpose in Hebrews. I hope to live a Spirit quencher no more.–