Why Tears Are Not Enough

Hebrews 12:12-17

November 18, 2001

 

We need tears. They help us express ourselves, release our pent-up emotions, and show our affections. We've probably all shed more tears in the past two months than maybe in the years before. We've witnessed tough, rugged men in tears. We've watched the President fight back tears during speeches and interviews. We've stood by everyday Americans that have poured forth tears. And we've joined all of them.

 

But tears alone, as helpful as they might be, do not change lives. They are not infallible indicators of transformed hearts, or renewed desires, or determined action. Without an inward change of mind, tears are only an emotional display that can produce chain reactions in others' emotions, but lack the capacity to bring about permanent change.

 

Esau is a case in point. Our text explains, "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" [italics added]. Esau sang the constant refrain, "I did it my way!" And when by forfeiting his birthright for a bowl of stew, he faced the glaring reality of what he had lost as time came for the fatherly blessing, he poured buckets of tears. But no place for repentance was found. His crass, stubborn, self-gratifying passions turned from the promised blessings of God through his father to his determination for temporal satisfaction.

 

The seriousness and urgency of eternal issues shout from this text. Esau gave no thought to the future. He lived for the moment, consumed by temporal desires, and gave no thought to the promises of God and the inheritance that belonged to him due to birthright. Herein lies the great danger facing all of us: because of a desire for temporal pleasures some may be forfeiting an eternal inheritance. There's nothing wrong with a bowl of stew. But there's something gravely wrong, eternally dangerous, when we sell the future for the present. Tears cannot regain the blessing of God that has been forfeited for temporal pleasure. Esau's tears were for himself, not tears expressing brokenness over sin or the shipwreck of his spiritual condition. His tears poured hot streaks of self-centeredness down his face. His desire was never for the glory of God, and never for the divine purpose for his life-but tears of self-pity for what he would not receive temporally.

 

Do you find yourself in the same spot? You think that you can ignore the gospel or be complacent regarding divine discipline or slough off eternal matters. If things get tough, you'll just shed a few tears, and quickly get to where you need to be spiritually. But the warning of our text is that tears are not enough; God will not be presumed upon while we indulge ourselves in the world, and neglect the implications of the gospel of Christ.

 

Tears are not enough in our response to the gospel, or to divine discipline as the case in our text. Our God calls for particular action in light of divine discipline. What shape does this action take? Consider our ancient writer's detailed directions for Christian action.

 

I. A call for decisions

 

Verses 12-13 explain the application of divine discipline for those who react instead of respond. Some "regard lightly the discipline of the Lord," while others "faint when...reproved by Him" (12:5). That is, some are complacent, attempting the slough off the varied ways of divine discipline. They act as though God is not working or speaking or refining. They try to ignore God. Others act overwhelmed by the loving divine hand of discipline. They practically give up on living like a Christian.

 

Evidently, some among our first century audience stood in these shoes. Like a person running a marathon who has "hit the wall," their hands lifelessly dangle at their sides, their knees buckle with exhaustion, and they stagger away from the course. Does the ancient pastor tell them, "It's okay, go ahead and try to ignore God; indulge yourself; coast along spiritually"? Absolutely not! He calls for decision on their part in light of divine discipline. When our heavenly Father applies his wise discipline it is never time to sit still spiritually but to engage in decisive action.

 

"Therefore, strengthen the hands that are weak and the knees that are feeble, and make straight paths for your feet, so that the limb which is lame may not be put out of joint, but rather be healed." In a rather curious way, the writer describes the weak, listless hands, and the feeble, paralyzed knees as being a virtually permanent condition brought on by divine discipline (both perfect passive participles). The effect of discipline, rather than changing them, paralyzed them because of their reactions. As far as they were concerned there was no way out. They felt hopeless. The language reinforces this desperate feeling. So what decisions does the ancient pastor call for?

 

1. A new disposition

 

First, they needed a new disposition. The metaphorical use of "the hands that are weak and the knees that are feeble" express the mind of one who has given up, who thinks that he cannot go on anymore. The whole personality is conveyed in the hands. It lacks strength of character to endure. Feeble knees show instability in the marathon of the Christian life, an inconsistent life, given to ease and comfort, not obedience and trust. Hopelessness, despondency seems to characterize these struggling Christians. "Despondency is the devil's tool," writes Raymond Brown, "not only to hinder us, but to depress us" [The Bible Speaks Today: The Message of Hebrews, 241].

 

So how are we to take decisive action? "Therefore, strengthen the hands that are weak and the knees that are feeble." The "therefore" provides a critical link in understanding what to do. We are to reflect upon divine discipline. "Strengthen" is an aorist imperative, calling for a decisiveness in action. He is not offering suggestions but demanding resolute action. This first century audience had been out of focus spiritually. Now they must act to see changes. Their action related to their disposition toward divine discipline. They had to learn that being a Christian means there is no room for complacency in attitude or action.

 

What is God teaching you through discipline? Is He correcting an area of your life? Then respond with confession and repentance; make the definite changes in your life so that you might be obedient to the Lord. Is He preventing some sin from occurring in your lives? Then heed His warning, be sensitive to the promptings of the Holy Spirit that might alert you to sin, pay close attention to the Scriptures, exercise vigilance. Is He educating you in some area of His truth? Then dig deeper, listen to the truth of God's Word, meditate upon Him, discuss the Word with others. We develop a new disposition when we give heed to what God is doing through his hand of discipline.

 

2. A new direction

 

Decisive response to divine discipline also calls for a new direction. "And make straight paths for your feet," an implication that in the marathon of the Christian life they were getting off track or out of the "running-lane" so they needed to stay on track [P. Hughes, The Epistle to the Hebrews, 535]. The present imperative points to a life-long process of making straight paths for their spiritual feet-that is, continually walking in the truths of Scripture. "So that the limb which is lame may not be put out of joint, but rather be healed," refers to the consequence of inaction, "put out of joint," or incapacitated in the race. The danger faced by the Hebrews was disqualification by falling prey to apostasy. So they are reminded that it is time to get back on the "straight and narrow" path of gospel truth, and not be swerving into the graceless ideas being tossed at them. They had dallied long enough with the false teaching and legalism that offered substitutes for the sufficiency of Jesus Christ. It was high time they responded to discipline by getting back on the straight path. God had spoken with clarity through his hand of discipline. Now they needed decisive action.

 

Let's bring this home to our own lives. Are there some areas of your own spiritual life that have been chastened through divine discipline? Have you responded? We may have the mind to put off decisive action, procrastinate our obedience, or mope around in self-pity. No longer! Are there attitudes you maintain that really do not reflect the "mind of Christ"? Then I call upon you to decisively change your thinking. You must take action to "strengthen" that area of your life through feeding on the Word, resting in the Lord, and exercising yourself unto godliness. "Make straight paths for your feet" by ordering your life according to the Word of God. You are exhorted to not only read the Word but to apply it daily in your life.

 

II. A call for pursuit

 

The command of verse 14 calls for a continual action. "Pursue peace with all men, and the sanctification without which no one will see the Lord." The word was used of soldiers pursuing their enemies and of a dog hunting after its prey. It is a "dogged" pursuit of something, a constant hunting (present imperative) until you reach the desired end. In this case we are not pursuing an enemy or a prey but relationships to the glory of God.

 

1. In relationship to man

 

Evidently the Hebrew congregation had friction brewing among them. He later exhorts them on continuing in brotherly love and following their spiritual leaders (13:1, 7, 17). The strong language in the warnings implies that everyone was not on the "same page." Some were             weakening in their spiritual convictions and resolves. Some were giving way to the influence of Judaism, others to the intimidations of the Roman Empire. They were not in complete agreement. Perhaps some bickering had occurred, and thus the reason for a warning about a "root of bitterness."

 

So in describing what it means to live daily as a Christian, our writer demands, "pursue peace with all men." Some scholars suggest that this means that we are to try to develop peaceful relationships with "all men" without distinction. This stands in agreement with Paul's instruction, "If possible, so far as it depends on you, be at peace with all men" (Rom 12:18). The teaching of Christ regarding the treatment of enemies would promote the same. Throughout the centuries Christians have led the charge in trying to establish peaceful relationships with men of all cultures, peoples, and even religions. However, I think that given the context of what was taking place among these brethren that the particular focus of their peace was to be with the rest of the church. We might express it like this, 'Pursue peace with all men, especially with the community of faith'. If they could not live at peace with those in the church then certainly there would not be peace with those outside the church. "Peace" is not just the end of hostilities but the actions of trying to show favor toward others. Peace points to the gift of reconciliation through Christ, so that inherent in the pursuit of peace will be the development of fellowship with other believers.

 

This is a most practical command. It means that relationships in the body of Christ are vital to the exercise of the Christian faith. If you have a Lone Ranger mentality about Christianity, then you need to re-check your faith. We are never told to crawl into a hole while living the Christian life. The New Testament is filled with passages that instruct us in how to live with one another (e.g., encourage one another, be kind to one another, love one another, forgive one another, bear one another's burdens, etc.). Apart from a healthy relationship to the community of faith-the church-you cannot live the Christian life. It is not that the church saves you, for it has no power to do that. But it is true that you are saved in relationship to other believers. The church is vital to your sanctification. That is why the two ordinances of the church are to be partaken of corporately, for in baptism and the Lord's Supper we are expressing our common bond or union in Christ.

 

2. In relationship to God

 

Another relationship must be pursued, and that is with our Lord in the matter of sanctification. "Pursue...the sanctification without which no one will see the Lord." The singular demonstrative pronoun, "which," raises the pursuit of sanctification to a new level. Without this pursuit "no one will see the Lord." We are immediately confronted with a necessity, a non-negotiable that has eternal consequences. Similar to the beatitude, "Blessed are the pure in heart, for they shall see God," this command reminds us that there is never a divorce between faith and practice. If we have come to Jesus Christ through faith, then the balance of our life will be a pursuit of living holy unto Him. If there is no holiness it is because there is no genuine saving faith.

 

What is meant by "sanctification"? Some translate this as "holiness." There is really no difference between the two. Sanctification is simply the process of holiness, a life of holiness. And this writer says that without holiness we will not see the Lord, in other words, we will not enter heaven. He is not describing a lesser type of salvation that gets you into heaven but not into eyeshot of Christ. Such an idea would be preposterous. Nor is he describing holiness without faith in Christ as the foundation of your salvation. It is the structure built upon the foundation of justification; it is the certain evidence that you are a believer.

 

Hebrews declares Jesus Christ as the basis for sanctification. Christ's work sanctifies us. "By this will we have been sanctified through the offering of the body of Jesus Christ once for all" (10:10). Christ is also "He who sanctifies" (2:11). The ground of our sanctification is the work of Jesus Christ on the cross. What He did in justifying us establishes the certainty of our sanctification. In this sense the writer of Hebrews sees sanctification as the full reality of what Jesus Christ has accomplished in the believer through His sacrificial death, and its application by faith. It is not just getting us to heaven upon death but the establishment of a new life that ever draws near to God.

 

This epistle also explains the substance of sanctification to be drawing near to God. That is the emphasis on Christ's sacrificial death being "a new and living way" so that we might "draw near with a sincere heart in full assurance of faith" (10:19-22). The purpose of Christ in dying for us on the cross was so "that He might sanctify the people through His own blood" (13:12). Because of His death for us we can live daily in the light of His presence. We can draw near to God, which continually sanctifies us.

 

The work of sanctification is viewed as both complete and yet a process. It is a complete work, a certain work, those whom he has justified he also has sanctified (10:10). And yet the process continues: "For by one offering He has perfected for all time those who are (being) sanctified" (10:14). If you are not being sanctified it is because you have not been sanctified through the sacrifice of Christ.

 

What happens in sanctification? Our worldview changes, so that "holiness is the habit of being one mind with God, according as we find His mind described in Scripture" [J. C. Ryle, Holiness, 34]. It affects our obedience so that "a holy man will endeavor to shun every known sin, and to keep every known commandment." It brings us into Christlikeness so that a holy man "will strive to be like our Lord Jesus Christ." It leads us to mortification-dying to sin so that "a holy man will labour [sic] to mortify the desires of his body, to crucify his flesh with his affections and lusts, to curb his passions, to restrain his carnal inclinations, lest at any time they break loose." It ever directs him in purity so that "a holy man will follow after purity of heart.... He knows his own heart is like tinder, and will diligently keep clear of the sparks of temptation." It keeps him walking in humility so that "he will see more evil in his own heart than in any other in the world." And finally, holiness will help the believer be spiritually minded so that "he will value every thing and place and company, just in proportion as it draws him nearer to God" [Ryle 34-37].

 

Are you pursuing sanctification? Do you see your holiness in attitude, conversation, behavior, and relationships as essential evidence that you have a genuine faith in Christ? Much of our Christianity today is big on profession and short on holiness. We must be reminded that if we are not pursuing holiness it is because we are not Christians. And if we are Christians we must be diligent in the pursuit of holiness. Our heavenly Father even disciplines us so that "we may share His holiness" (12:10). In this sense, holiness pursues us through divine discipline so that we might pursue "the sanctification without which no one will see the Lord."

 

III. A call to responsibility

 

It is no exaggeration to say that most people join churches without wanting any responsibility for others. That is why we see mega-churches continue to be enlarged chiefly by people who are avoiding responsibility in assisting with the sanctification of fellow church members. Many of the church growth gurus explain that people are looking for anonymity in church so we must accommodate them. Thus churches become more and more depersonalized, and less responsibility and accountability is expected of members. The beautifying of the Bride of Christ has been replaced by satisfying a craving for external success in gathering large herds that has scant resemblance to the flock of God. Responsibility for one another seems to be lost in the shuffle of success.

 

1. For the community

 

Such a mindset flies in the face of New Testament Christianity. A person is never considered a Christian apart from relationship to the church; and a relationship to the church always carries responsibilities. While the church does not save, all who are saved are saved in relationship to the church. Let me explain by the phrase in verse 15: "See to it that no one comes short of the grace of God." Whose responsibility is it to make sure that "no one comes short of the grace of God"? The writer is not posing this for the world at large but for the church in particular. "See to it" is the key. It literally means "to watch over" or "to watch out for." It is the same word used in verbal form for the actions of elders in overseeing the church (I Pet 5:2 episkopountes, "exercising oversight"). The plural present participle implies that this is the broad responsibility of everyone in the church in this case. We do no injustice to the Greek text to translate it, 'All of you watch out (or exercise oversight) so that no one falls short of the grace of God'. As a Christian you are to be in the church and responsible for the body's health.

 

I want you to keep in mind that this whole context addresses the ongoing sanctification of every believer. Here is where we often run amok with our typical emphasis on individualism in American Christianity. We are in the body of Christ-the church, and apart from the church-and our engaging in responsibility for one another, there is no way to be sanctified. The Bride of Christ is not you as an individual Christian-it is the church. Our Lord died for the church in order to present the church to Himself as a spotless bride before the Father (cf. Eph 5:17ff). And so in the process of sanctification it is only right that it takes place within the context of the community of the saints-the church.

 

Notice the responsibility we are to have for one another in the Christian community. First, "see to it that no one comes short of the grace of God." Where was this church struggling? There were those among them that seemed to be leaning away from a dependence upon the grace of God in Christ, unto a dependence upon rituals, ceremonies, and law. They stood eyeball-to-eyeball with apostasy! So who is to check such a tendency among the church? It is you. You are involved in knowing one another, discussing spiritual progress, listening to doctrinal problems, watching a slow sliding away. You are the one that can intervene in another brother's life, and be an instrument for his sanctification.

 

Second, we are to exercise corporate oversight so "that no root of bitterness springing up causes trouble, and by it many be defiled." The Old Testament parallel to this passage is in Deuteronomy 29:18, where Moses warns about guarding the people of God from someone with an idolatrous or apostate heart that would create "a root bearing poisonous fruit and wormwood." Philip Hughes states it clearly: "One person in whom discouragement because of the hardships of the contest has hardened into a bitter and rebellious spirit and caused him to abandon the race could by his apostasy cause incalculable damage" [539]. You are given the charge to guard the body from such a root of bitterness. I have witnessed this defiling root in congregations where no one took seriously the biblical exhortation to watch over the church, and the trouble only spread. Do you so love the Lord, and His church that you faithfully watch over the body?

 

Third, from the story of Esau there is the warning to watch over the church so "that there be no immoral or godless person like Esau, who sold his own birthright for a single meal." There may have been a problem with immorality creeping into the church (suggested by 13:4). The godless attitude of a modern day Esau can be seen by the willingness that some have to squander their families, their good name, and their relationship to the church by recklessly satisfying their carnal appetites. Everywhere we turn such a lifestyle is promoted in our society. The church must be different! And the responsibility for ensuring this is found right here: it is you. You and I are to watch over the church to ensure we do not fall prey to the godlessness of our age.

 

2. For the individual

 

While the community of faith is in mind within these verses, this can only be completed when we give attention to the individual. We are to "See to it that no one comes short... that no root of bitterness... that there be no immoral or godless person" [italics added]. Care for the body means attention to individuals. Our responsibility will be in the one-to-one relationships we forge in the church. Within these relationships we help one another in our sanctification. Without them we will not grow. If you are one that is trying to attempt spiritual growth as a Lone Ranger, then wake up to the reality that it is not found alone but only in relationship to the body of Christ.

 

Conclusion

 

While tears can be wonderful, they do not provide the answer to spiritual progress. That is found by being decisive with a new disposition against despondency and new direction in following the truth of Scripture; it is found by pursuing the relationship of peace with your brothers and holiness with the Lord; and it is found by engaging in the responsibility that you have for the community of believers right down to the individuals in whom you invest your life. Tears are not enough. We are exhorted to action as we endure until we see Christ face to face. Will you take this exhortation seriously? Not only does our church depend upon it but your sanctification does too.

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