Social Just-ness

If you would, take your Bibles
and turn to Hebrews chapter 12. Hebrews chapter 12, where we’ve
been for several weeks. Even though we’re only in chapter
12, our writer, has already begun to close this
great epistle. Indeed, is continuing along a
more practical course now, having laid a doctrinal foundation in
those first 10 chapters, all the way up to chapter 10, verse
18, But then in chapter 10 verse
19, he has adopted a much less doctrinal, much more practical
course. As a result, the exhortations
come much more frequently now. We can almost hear the urgency
in his voice in an often rapid fire succession as he issues
admonition after admonition to his readers. We become more familiar
with this writer’s astonishingly frequent use of what is known
as the subjunctive mood. Mood, as you recall, in the realm
of grammar refers to the relationship between what is spoken to reality. And so you can ask some questions
to determine the form of the verb. Has it existed, this thing about
which the verb references? Does it now exist or will it
or might it exist in the future? The subjunctive mood falls into
the latter. It is the mood of potential.
It’s the mood of future. And in this epistle, this special
feature that we’ve seen again and again, is a powerful encouragement. It is a way that the writer is
exhorting and encouraging his readers. It’s not a command,
per se, but it’s an enthusiastic, coach-like encouragement. But make no mistake, these encouragements
do not come in the form of mere suggestions. Instead, they come
as close as they can to commands. It’s as if he says, the house,
remember, is on fire. Let’s go. There’s an urgency
to it. And in addition to these subjunctive
verbs, which are peppered throughout this epistle, there are also
imperatives, commands. As we’ve noted in previous weeks,
the imperatives are remarkably rare in an epistle of this size,
especially in the first 11 chapters. Get this, in the first 11 chapters
during which that doctrinal foundation was laid, the author uses the imperative
only nine times, and some of those occur in some of the Old
Testament quotes. That very scattered use is often
offset by the use in these two final chapters. Six times he
uses the imperative in chapter 12, 12 times in chapter 13. That’s why I say he’s drawing
to a close. The urgency is there. And his
appeal is sharpening toward those to whom he writes. He has already
made nine such appeals. You may remember some of them,
but his whole approach is to encourage these saints who are
facing peril, real peril, the destruction of their city, the
destruction of their temple, the destruction of their way
of life, perhaps even life itself. And he says, and I’m going to
be very quick here. If we are to glorify Christ in
great trial, we must first of all, chapters one and two, listen
to the one who is greater than the angels. Come to the one whose
salvation is greater than that of Moses, chapters three and
four. We must draw near with confidence
to the throne of grace, chapter four through 510. We must become
spiritual adults, chapter five to 620. We must cultivate an intimate
relationship with the Holy God. Chapter 10 19 through 22. We must fulfill our obligation
to the body of Christ to one another. Chapter 10 versus 23
through 34. We must persevere to the salvation
of our own souls. Chapter 10 versus 35 through
39. We must, as believers, strenuously
live out our Christianity if we’re to glorify Christ in the
time of great peril, chapter 12, verses 1 through 3. And the ninth encouragement,
admonition, that he gives us is that if we are to glorify
Christ in a time of great trial, we must embrace God’s discipline
as a blessing. That’s where we left off last
Lord’s Day. But there is a tenth. And such
is this faithful shepherd who would leave no one behind so
that he stands in the gap and he issues a steady stream of
these appeals. And it will only get more intense
in chapter 13. But in the passage before us,
it’s hard to reduce it to a single admonition because they are plentiful
and varied in this passage. Here in verses 14 through 17,
the writer uses a blend of those verb forms, imperatives and subjunctives. He opens with a sharp imperative
and then reasons in his overall admonition with a pair of subjunctives,
as you will see. Chapter 12. Verses 14 through
17. Pursue peace with all men. And the sanctification without
which no one will see the Lord. See to it that no one comes short
of the grace of God. That no root of bitterness springing
up causes trouble and by it many be defiled. that there be no
immoral or godless person like Esau who sold his own birthright
for a single meal. For you know that even afterwards,
when he desired to inherit the blessing, he was rejected. For
he found no place for repentance, though he sought for it with
tears. We all know that the writer himself
has exhibited a great care and concern for his flock, but he
knows, like any human shepherd, he can’t be in two places at
once, let alone multiple and manifold locations. And so he
must stir his flock to exercise self-care and care for one another. He cannot be content merely to
model such care. And in this matter, too, they
must be exhorted. We’ve heard much in the recent
weeks about social justice. And I’m not going to jump in
the fray here. It’s not my purpose at all. Only
to note that this has been a prevalent topic in these last months. But I believe that there is an
even greater moral principle than social justice, and it’s
often overlooked. And yet, if this principle is
cultivated, it would certainly bring about social justice. That moral principle is what
I would call here social just-ness. Again, I’m not talking here about
equal treatment under the law. Rather, by the word just, I am
referencing the biblical idea of righteousness, justness, moral
uprightness. Regardless of what the law of
the land says about our responsibilities with regard to relationships
with others, what does God say? That’s the real question. What
does God say about social justness? What does God say about righteous
conduct toward others? If we attend to that social justness,
one easily makes a positive contribution to social justice, and a writer
Sure and committed to leave no stone unturned as he readies
his readers for an epic crisis. He’s concerned
not even whether they live or die, but supremely that they
would glorify God no matter what. And he here tells them in so
many words. If you are to glorify Christ
in a great trial, our 10th exhortation, we must vigorously pursue relational
godliness. We must vigorously pursue relational
godliness. God cares about our relationships
with others, not the least of which is our relationship with
him. Both are dealt with. in this very succinct passage. Look, if you would, at verse
14. As we begin to consider social justness, righteousness in our
relationships, our relationships will be found to honor God as
we first of all cultivate a conciliatory heart. Verse 14 just says it
very simply, pursue peace with all men. We should note first
the structure of this section. This verb, pursue, the first
word in the NAS is the main verb of this entire section, all the
way down through verse 17. Everything else hangs beneath
that word. And he will give us a total of
six elements, three couplets of two, two in verse 15, two
in verse 16 and two in verse 17. Check that two in verse 14, 15
and 16. And I’ll explain those as they
unfold, but those are. the means of either honoring
God in our relationship or bringing dishonor to God in our relationships. The first thing that he tells
them by way of a command is pursue. Now at the far extreme of possibilities
with this little word with regards to its translation is the word
persecute. That’s how it could be translated
and often is in the New Testament. In fact, this is by far the more
frequent use of this word, but it literally means to follow
hard after a person or a thing. Paul certainly uses this word
frequently to refer to persecution, even in his own history of that
evil. But he also uses it in that more
general sense. to follow after, to pursue. Just
listen, if you would, to a few examples. Romans 9, speaking
of the Jews and the Gentiles and their varied approach and
relationship with God. He says that the Gentiles who
did not pursue righteousness, that wasn’t their main focus.
It’s not what they were after. But Israel, pursuing a law of
righteousness, did not arrive at that law. And so he uses that
word twice in that short sentence. Romans 12. You know Romans 12
well, contributing to the needs of the saints, practicing or
pursuing hospitality. He uses it later in chapter 14
in Romans to talk about pursuing the things which make for peace.
and the building up of one another. In 1 Corinthians 14 1, he says,
pursue love. And so our word here has this
character of following or seeking or pursuing someone or something. But what? Well, in the first
couplet, there are two things that he urges, the first of which
is peace. Peace. And the command is extensive
here. He says, pursue peace with all
men. And he isn’t just talking about
the male gender. He says, pursue peace with everybody. It shouldn’t come as a surprise.
When sinners interface with other sinners, there’s going to be
conflict. That much is a given. But in
the course of inevitable conflict, the child of God has a unique
charge, peacefulness. He or she is to be all about
ending the skirmish and restoring peace. Jesus, of course, addressed
the matter of sustained unforgiveness many times, not the least of
which was Matthew 5. You know this verse. Therefore,
if you’re presenting your offering at the altar and there, remember
that your brother has something against you, leave your offering
there before the altar and go first be reconciled to your brother
and then come and present your offering. And so he sets forth
reconciliation with an offended brother as the highest priority,
more important even than the celebration of the Lord’s table.
The Lord is not honored with lip service. If we are not at
peace with our brothers in Christ, it is fruitless to go through
the motions of religiosity. That’s what Christ said. Paul
addressed it as well. In an almost parallel exhortation
to the one we have here in Hebrews, he says in Romans 12, 18, if
possible, so far as it depends on you, be at peace with all
men. Paul knew quite well that these
often petty little arguments would break out in churches.
And he knew well because he knew human nature, and he had even
been in the midst of a few of these battles himself. Paul addresses
unity or rather the need of unity in nearly every epistle that
he wrote. Do you realize that? This is
a prevalent problem. He knew well that left unchecked,
a little strife in the church can cause insurmountable trouble. And so he, like our unidentified
writer here in Hebrews, recalls to the Christian believer our
responsibility toward the goal of peace, peaceableness, especially
to those fellow believers in Christ, spiritual brothers, is
really a fruit of the Spirit. It’s a result of having been
transformed by the gospel. Remember, won’t you, that we
have been assigned by no other than the God of peace himself,
the ministry of reconciliation. Do you remember Paul’s admonition
in second Corinthians five? These things are from God who
reconciled us to himself through Christ and gave us the ministry
of reconciliation. Namely, that God was in Christ
reconciling the world to himself, not counting their trespasses
against them, and he has committed to us the word of reconciliation. Therefore, we are ambassadors
for Christ. As though God were making an
appeal through us, we beg you on behalf of Christ, be reconciled
to God. That’s our role as believers
in this world. What would be the point? What
would be the effectiveness? If we were to go about preaching
peace when all the while we are at enmity with our brothers,
just as turmoil in the brotherhood destroys a joyful spirit, peace,
especially when it’s a restored peace, bubbles up this plenteous
joy. Because of this, we are to pursue
peace with all men, any and every Christian brother for sure, but
also peaceableness even toward unbelievers. We’re to be at peace.
We’re to pursue it, seek it, follow hard after it. But, you
know, it isn’t just peace with one another that is in view here.
He’s not only concerned about unity over doctrine and practice
oneness instead of factions. He’s also concerned, as he has
been throughout this letter, for the fragile peace that comes
from trusting and walking with God. That kind of peace. They must pursue this kind of
peace as well as encouraging their brothers in the faith to
do likewise. Others must not be allowed to
fret and worry and ultimately fall away from the faith because
of the stress and strains brought on by the uncertainties of life.
Remember, this was our friend’s great concern in the immediately
preceding section. Remember, Glance back, if you
would, at verse one, let us run. Let us run with endurance the
race that is set before us, fixing our eyes on Jesus, the author
and perfecter of our faith. And then in verse four, he says,
you have not yet resisted to the point of shedding blood in
your striving against sin. You might. He doesn’t take that
off the table. And he draws this conclusion
in verse 12, which we looked at last week. Therefore, strengthen
the hands that are weak and the knees that are feeble. Make your
past straight for your feet. And in order to live peaceable
lives, living peaceably toward unbelievers must also be a priority. It must be. One pastor urged
it in these terms. Listen carefully. If the world
persecute them, they must take care that this persecution is
in no degree provoked by the improper or imprudent behavior. In other words, don’t call it
persecution if you brought it down on your own head. He says
they must do everything that lies in their power consistent
with duty to live in peace with their ungodly neighbors. They
must carefully abstain from injuring them. They must endeavor to promote
their happiness. That’s what it is for a Christian
to live in peace. Paul likewise urges this kind
of peace. this peacemaking behavior, really,
in Romans 13, in Titus 3, we ought not be hostile toward governing
authorities, but rather yielded and exemplary and prayerful. Our writer here is talking about
relationships. And in that particular instance,
he’s talking about perhaps a broken relationship. And he says that
we need to cultivate a conciliatory heart. We need to be men and
women of peace. But he says, secondly, that if
our relationships are going to honor God, we must pursue sanctification. And he defines it clearly here,
the sanctification without which no one will see the Lord. This
is absolutely necessary. This isn’t an optional part of
our Christianity. Peace with others is not the
only thing that the writer here urges. Sanctification must be
our great pursuit. This is our relationship with
the Holy God. Now you will recall that sanctification has also
been a major focus throughout this letter. Chapter nine, verse
13, 1010, 1029, and even at the very end of the letter, chapter
13, verse 12, So this exhortation doesn’t surprise
us. Continue to pursue sanctification. But let’s be clear what he’s
urging here. The word translated as sanctification
here in the New American Standard is the word often translated
holiness. Same word. A writer here is urging
a tireless pursuit of holiness. sanctification in that sense.
Our writer goes on to say in verses 15 through 17, he goes
on to explain what this pursuit of sanctification looks like
in practical terms. We’ll get there. But suffice
it to say here, we are to make it our focus as believers, our
focus and aim together with our all out effort to grow in the
holiness of God. being set apart to him, having
been set apart by him. We know that sanctification,
just like salvation, is ultimately a work of the Holy Spirit. Peter
refers to it as the sanctifying work of the Spirit, 1 Peter 1-2. But the Holy Spirit has done
the work already of setting us aside. Sanctification in that
sense. We are saints. We are the set
apart ones. The Holy Spirit has already done
that work of sanctification, but he’s also doing the work
of sanctification in the sense of transforming us little by
little after the image of Christ. And so you could back away and
say that sanctification is really the Holy Spirit’s work. Yes,
that’s absolutely true. But we are to lean into that
work. Paul tells us in Romans 6 that
whereas we had in our previous lives presented our members,
our bodies, as slaves to impurity and lawlessness, now we are to
pursue sanctification by presenting our members as slaves to righteousness. We are to lean in to the Holy Spirit’s work in that
sense. We’ve been freed from sin, Paul
says, and enslaved to righteousness and ultimately that results in
sanctification. It’s a simple, simple equation. Lean into it, he says. Cooperate
with the Holy Spirit. We are to moment by moment, day
by day, be ever becoming more and more devoted to Christ. Our
utmost goal should be to live for him and for his glory, to
serve him, to honor him, to promote him, to please him. We are to
be ever watchful for the latent sins in our life. We are to be
ever watchful for even new manifestations, new sins in our life. quick to
confess, eager to call for God’s grace to be liberated from these
things. There is a curious and historically
troublesome qualifier appended to this second pursuit, without
which, without such holiness, no one will see the Lord. This
is true enough in the general sense that unless you have been
set apart by the Holy Spirit, sanctified in that sense, you
will not see Christ. It’s true in a general sense,
but it here serves as a great motivator to this pursuit. But
in no way does the writer here suggest for a moment that we
must achieve some certain threshold in order to be drawn up to heaven.
or to generate Christ’s return. Holiness is to be our perpetual
state in eternity. And so to pursue such in the
here and now is only reasonable. God wants to be glorified in
our lives, in our relationships. And if we’re going to honor God
in our respective relationships, we must not only cultivate a
conciliatory heart, welcome heavenly fitness, but thirdly, stir urgency
in the body among our fellow believers. We’re toe stir them
up to an urgency for the same. Look at verse 15. This is the
second set of couplets where he says, See to it that no one
comes short of the grace of God. You know whose job that is? Yours. That’s your job. It’s our job. It’s every person in this room’s
job. If you have named the name of Christ, others’ perseverance
is your job. Please notice if you would, again,
this is a continuance of what the author has already begun
in verse 14. It’s an explanation really of
his primary exhortation. Remember? Pursue peace and sanctification. That was the simple sentence.
He effectively says here, if we are to pursue peace and sanctification,
we must watch We must watch and see to it that certain things
are observed. Ultimately, he will present to
us four things to watch. Two more sets of two, as I’ve
said here in verse 15, that no one comes short of the grace
of God and that no root of bitterness springing up causes trouble.
Two things. And then a third, which he actually
has two parts in verse 16, immoral or godless. We’ll look at that
in a minute. But first notice this. See to it, he says. See to it. It’s a great word.
The root of which refers to the primary office of spiritual care
in the New Testament. Remember? Overseer. an elder,
an overseer, a shepherd, known by three different words. This
is one of the three words, and here, the only other place this
particular word is used is in 1 Peter 5, 2. Listen. Shepherd
the flock of God among you, exercising oversight. And so he basically
says that you all are supposed to exercise oversight over one
another. What he says is the church is
basically to watch over one another, to give oversight to one another. And note, please, he’s talking
to the whole church, not just to the pastors. We all have the
responsibility, he says, to watch over each other’s lives. Our
Constitution says the same exact thing. And here specifically,
he says, see to it, watch over each other that no one comes
short of the grace of God. And you know what? The significance
of that warning is just as frightening as it sounds. The grace of God
is, of course, the great means of salvation. No one has ever
been saved without the grace of God. No one will ever be saved
without the grace of God. The reference is not to anything
like common grace or even to a general measure of God’s grace,
which is enjoyed by believers every day. Unmerited favor of
all kinds. The grace to which he refers
here indicates that It can be missed. We can come short, he says. It’s
none other than the saving grace of salvation that he’s referring
to. You know, this word to come short, it’s translated many different
ways in the New Testament. To lack or lacking something,
to be impoverished is another way that it’s translated as of
the prodigal son. who lacked means, he lacked money,
he lacked food and shelter. Paul just uses it very plainly,
suffering need, same word. In Philippians, Paul also used
it though to speak of the state of mankind without Christ. How
graphic, those who fall short of the glory of God, Romans 3. So when our writer here says,
make sure. See to it. Watch carefully. He says that any of your brothers
or sisters in Christ, after making a heartfelt profession of faith,
we take them at their word. And yet they do not really and
truly begin to manifest the fruit of salvation. Watch. See to it. Like I said, it’s frightening.
That’s a frightening admonition. Go to them, plead with them,
lovingly confront them in their sin, pray for them, pray with
them, point them again to Christ and to repentance and to faith.
See to it that no one comes short. This too is no surprise. The
author, this faithful friend, has been blasting away at the
potential for apostasy throughout this entire letter. And now he
says, you, we must do it. We must see to it. Keep watching, he insists, because
there’s more for which he desires they watch. There’s more to see
in others’ lives. And so we come to the fourth,
our relationships honor God, number four, if we weed out deadly
unforgiveness. Not only a conciliatory heart
and heavenly fitness and urgency in the body, but we must watch
and weed out deadly unforgiveness. Look at verse 15. This is such
a cool illustration of a very ugly concept. See to it. that no root of bitterness springing
up causes trouble, and by it, many are defiled. Much like a
child’s yo-yo, the writer bounces back again to strife in the body,
except that this time it’s strife now that has festered. It wasn’t
dealt with properly. There was no forgiveness. There
was no reconciliation. And the natural tendency is for
what he calls bitterness to set in. This is an amazing image,
as you know. Garden images are one very familiar
and understandable to me. He pictures a garden, a beautiful,
healthful, flourishing little plot that is bearing fruit already.
But suddenly the gardener notices a problem. The pernicious weed
of bitterness has taken root. Paul indicates bitterness is
a sentiment that is inconsistent with the Christian profession. Let all bitterness and wrath
and anger and clamor and slander be put away from you. along with
all malice. It’s an ugly feature. I love
the way one faithful man of God described bitterness. Listen
to this. A figurative term denoting that fretted and irritable state
of mind that keeps a man in perpetual animosity. It inclines him to harsh and
uncharitable opinions of men and things. It makes him sour,
crabbed, and repulsive in his general demeanor that brings
a scowl over his face and infuses venom into the words of his tongue. Well, who wants to be that guy?
Who wants to be around that guy? Bitterness is just verbalized
unforgiveness, a sustained hostility about someone who has offended
you. Who wants to be around a person
like that? And perhaps, at first glance,
the gardener is not concerned. He notices the weed. It’s only
one little weed. But the writer here says it’s
taken root. Not only germinated, now the
root has begun to sink deep down into the soil. And this one little plant sinks
that thirsty root deep into the soil, and it begins to steal
the moisture and the nutrients from the fruitful vines. And note again, this oversight
is also assigned to the whole church. We’re to watch, and not
only to the pastors, we’re to watch for these things in the
garden of the church. In other words, if the church,
the whole church, all the people of the church, those with positions
and titles and those without, if they do not do their job in
the watchfulness for bitter weeds in the church, they have only
themselves to blame when the church is overrun with
a weed of bitterness. and the description here is very
accurate. He says they spring up. It’s
the exact word that Luke uses in his account of the parable
of the soils. To describe those little plants,
scattered seed, suddenly the plants spring up. One gentle
rain, and suddenly you have plants. But what today is a little shoot, is a full-blown ravenous weed
in a day or a week. And applying that to his little
church, the author warns, if left alone, this little weed
of bitterness will bring trouble, he says. A weed we know will
produce more weeds, won’t they? But it also concerns the water
and the nutrients, and it soon begins to choke out the other
plants. A little leaven leavens the whole lump when it’s run
its course. Luke uses the same word to describe
those poor people who were demon possessed, troubled, he says. Such is bitterness in the ranks
of God’s house. Soon, instead of focusing on
the good and wholesome doctrines and truths of Christ, the entire
church becomes embroiled in drama and strife. The bitterness, which
seemed to be isolated to only a few people like a weed, has
taken off and has begun to defile the whole
church. People have heard the arguments,
they’ve drawn up sides, and now it’s a full-blown division in
the church. The devil has had his way. But there’s more for which they
should watch. In our consideration of social
justness, godly relationships, our relationships will honor
God. If we cultivate a conciliatory heart, welcome a heavenly fitness,
stir urgency in the body, weed out deadly grudges. Number five,
reject seedy perversions. Reject seedy perversions, verse
16. that there be no immoral. See to it. Watch over. Observe
the body of Christ and see to it that there be no immoral.
And there’s an immediate question that arises here, whether both
of these descriptions in verse 16 point to Esau or not. It seems clear that the second
of the two, godlessness, points to him. The question involves
whether the term immoral does as well. The word, first of all,
is the word pornos, from where we get our word pornography.
It refers to a wide range of relational sins, especially those
outside of the one man, one woman marriage relationship. We’ll
leave it at that. Now Philo, a Jewish philosopher
and commentator, referred to Esau as intemperate and licentious. But that offers us no biblical
proof that Esau, for all his verifiable faults, was also immoral
in the sense that the use of this particular word suggests.
Even if you soften the word immoral to refer to his own particular
sin, we’ll touch on that in a moment, nothing is gained. since that sin is dealt with
under the term of godless. Either way, whether it was true
of Esau or not, we are warned of this sinful tendency, whether
Esau was immoral or not. Paul uses this word especially
to warn the Corinthian church, remember? Not those of the world,
But those who profess Christ, he says, we cannot associate
with such immoral people. And he goes on to explain that
such will not inherit the kingdom of God, 1 Corinthians 6. And
so it points to a lustful indulgence in relational sins. And Christians
are to faithfully watch over their fellow Christians, their
brothers and sisters, of a common confession that nothing immoral
or impure should develop. Marriage, he will go on to tell
them, in Hebrews 13, 4, is to be held in honor among all, and
that the marriage bed is to be undefiled for fornicators and
adulterers. God will judge. And that brings us to a sixth,
a sixth feature in our relationships that will honor God. As we consider
the last portion of this call to social justness, our relationships
will honor God if number six, we eradicate worldly attitudes. Look at verse 16 once again,
see to it that there be no immoral or godless person like Esau,
who sold his own birthright for a single meal. Without a doubt, this particular
sin is laid at Esau’s doorstep. You know the story well. Genesis
25, go ahead and turn there for just a moment. You know the account. Isaac and
Rebekah’s family, they’re without children. They prayed for children.
The Lord blessed them. She conceived twins and soon
were found to be wrestling in her womb, Genesis 25, 22. The children struggled together
within her. And she said, if it is so, why then am I this
way? So she went to inquire of the
Lord. The Lord said to him, verse 23, two nations are in your womb
and two peoples will be separated from your body. And one people
should be stronger than the other and the older shall serve the
younger. Now that was a remarkable prophecy by God. It went against
everything that the Jews knew of the family blessing, that
the older should have the honor of receiving the blessing. But
watch how it unfolds according to God’s foretelling. When her days were delivered
to be fulfilled, verse 24, behold, there were two twins in her womb.
Now the first came forth all red, all over like a hairy garment,
and they named him Esau. Afterward, his brother came forth
with his hand holding on to Esau’s heel, so his name was called
Jacob. And Isaac was 60 years old when
she gave birth to them. When the boys grew up, Esau became
a skillful hunter, a man of the field. Jacob was a peaceful man,
living in tents. Now Isaac loved Esau. He had a preference for him.
He favored Esau. Rebecca favored or loved Jacob. Verse 29, when Jacob had cooked
stew, Esau came in from the field and he was famished. Esau said
to Jacob, please, let me have a swallow of that red stuff there,
for I am famished. Jump down to verse 31, but Jacob
said, first, sell me your birthright. Esau said, behold, I am about
to die, so of what use then is birthright to me? Jacob said,
first swear to me. So he swore to him and sold his
birthright to Jacob. Then Jacob gave Esau bread and
lentil stew and he ate and he drank and he rose and went his
way. Thus Esau despised his birthright. What the writer is doing here
simply is pointing out that like so many of us, Esau wanted what
he wanted, when he wanted it. He set principle aside for temporary
satisfaction. This is what the writer of Hebrews
refers to as godlessness. Living as if there were no God,
where one is influenced more by the world and its priorities
and affections than those of God himself. In Esau’s case,
there was a complete lack of faith. an abandonment of principle,
worldliness. God’s design was that the firstborn
would be granted spiritual promises, not only earthly blessings, but
spiritual privileges as well. This is what the writer of Hebrews
likens to worldliness, squandering spiritual blessings for earthly
pleasures. That’s the essence of worldliness.
And just as God prophesied, Esau willingly squandered that blessing. And even though he was favored
as the elder brother through his sins and indulgence, he literally
gave away his birthright for a bowl of soup. It meant nothing
to him. He would afterwards express tearful
remorse to no avail. And we live in a world that is
constantly throwing up such choices to us, constantly begging us
to set aside principle, sacrifice spiritual blessings. Says if
we are going to honor God in our relationships, even our relationship
with Almighty God, we must eradicate those worldly attitudes. Would
you humble yourself before a holy God? O merciful King, we thank you
for this study and we thank you for the model into which you
led us. Just pondering and skipping along and observing the exhortations
that the author provides. Lord, we are humbled by these.
We are humbled to the core as we are brought to look to you
for mercy and for grace, for guidance. Lord, if there be in
any of us any of these in even in seed form, let alone having
germinated, grant us the grace, Father, to confess them and to
plead for you to root them out of our lives. That mean that
we might truly glorify you in our relationships in the church.
in our relationships in the home, and above all, in our relationship
with the holy God. We lay ourselves before you and
plead for your grace. We pray these things in Jesus’
name. Amen.