People who insist on church attendance often quote this scripture as the gold standard for proof of their assertion:
“And let us consider one another in order to stir up love and good works, 25 not forsaking the assembling of ourselves together, as is the manner of some, but exhorting one another, and so much the more as you see the Day approaching.”
This is Hebrews Chapter 10, verse 24.
This is just another example of people quoting the scriptures out of context to suit their own needs or to assuage their own consciences.
Let’s look at the whole setting of the verse to first understand the context of the passage and secondly to ascertain the meaning of verse 24 within that setting.
We can begin earlier, but we’ll start at verse 16. The writer of Hebrews is making a fairly exhaustive comparison between the Old Covenant under Moses and the New Covenant under Christ. Throughout the book he juxtaposes the two in order to compare and contrast the tenets of each. The original covenant given to the Jews was the Law of which all were guilty of sin and deserved of God’s punishment. The new covenant was established in Christ, wherein all men receive the forgiveness of sins and may live with a clear conscience toward God as they are led by the Spirit of God. This is a simple explanation only, but it captures the gist of the differences between covenants.
Starting at verse 16 this is written:
16 “This is the covenant that I will make with them after those days, says the Lord: I will put My laws into their hearts, and in their minds I will write them,” 17 then He adds, “Their sins and their lawless deeds I will remember no more.” 18 Now where there is remission of these, there is no longer an offering for sin.
It is very common for Judaizes to use this verse to say that the Law has simply moved from rock or stone onto men’s hearts but that the tenants and the requirements of the Law still remain. That’s foolish. It ignores the last part, and the deeper meaning of the change of covenant: “Their sins and their lawless deeds I will remember no more”.
Whereas the Law never forgot (a price always had to be paid for sin) the New Covenant released one from the debt of sin because there was One Who paid the debt for us: Jesus Christ. So this is a reference to the completely different nature of the New Covenant as compared to the old.
The writer of Hebrews expands upon this principle of the New Covenant next:
19 Therefore, brethren, having boldness to enter the Holiest by the blood of Jesus, 20 by a new and living way which He consecrated for us, through the veil, that is, His flesh, 21 and having a High Priest over the house of God, 22 let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience and our bodies washed with pure water. 23 Let us hold fast the confession of our hope without wavering, for He who promised is faithful.
There it is. The sprinkling and washing references are references to liturgical consecration practices. The Jews would have been familiar with these. The grand difference is this: instead of sprinkling and washing the sacrifices for offering under the Law (Old Covenant) NOW those within the New Covenant are, themselves, washed and consecrated before God and presented as the offerings to Him. This is an exposition of all in Christ who are presented as living sacrifices to God. The standard of the New Covenant is that we are the offering to God to do with and to abide in as He pleases: Christ in us, the hope of glory.
So, this is the runup to the golden standard verse that people use to compel others to group together in the Sunday boxes. It should be pretty clear by now that the setting of the verse is much more profound than simply attending a meeting. Herein, those within the New Covenant have moved from an existence of a Law that condemned based upon their inability to fulfil the mandates it to a Law now governed by the Lord’s ability to be faithful: “He who promised is faithful.”
So let’s read on…
24 And let us consider one another in order to stir up love and good works, 25 not forsaking the assembling of ourselves together, as is the manner of some, but exhorting one another, and so much the more as you see the Day approaching.
We should notice right away that the admonition to not forsake the assembling of ourselves is set against a certain Day. Those who use this verse to say it’s about Sunday meetings interpret it like this:
“Do not forsake coming together on Sundays as some people do. But the duty among the people of that order is to exhort, to encourage, to call people up, email them, text them exhorting one another all the more as you see Sunday coming.”
Hopefully by now that seems foolish. But let’s read on…
26 For if we sin willfully after we have received the knowledge of the truth, there no longer remains a sacrifice for sins, 27 but a certain fearful expectation of judgment, and fiery indignation which will devour the adversaries. 28 Anyone who has rejected Moses’ law dies without mercy on the testimony of two or three witnesses. 29 Of how much worse punishment, do you suppose, will he be thought worthy who has trampled the Son of God underfoot, counted the blood of the covenant by which he was sanctified a common thing, and insulted the Spirit of grace? 30 For we know Him who said, “Vengeance is Mine, I will repay,” says the Lord. And again, “The Lord will judge His people.” 31 It is a fearful thing to fall into the hands of the living God.
I wonder how many “go to churchers!” tell others that to not attend Sunday meetings means that they should expect fiery indignation that devours adversaries. I mean, by all means be consistent! If you’re saying that verse 24 means “Go to church on Sundays” then you must carry it through to the consequence of staying home “You have trampled God underfoot and He will take vengeance on you!”.
How foolish. How utterly bereft of understanding. So stupid! In fact, as we look at the clear meaning of the scripture those who say “Go to church or else!” are actually those who are condemning themselves by using coercion and guilt to fill the seats for the meeting. This is not ironic: your sin will find you out. The Lord knows that empty men will use the scriptures to suit their own needs. What kind of correction awaits someone who uses the Word of God in that manner?
“And let us consider one another in order to stir up love and good works, 25 not forsaking the assembling of ourselves together, as is the manner of some, but exhorting one another, and so much the more as you see the Day approaching.”
This is Hebrews Chapter 10, verse 24.
This is just another example of people quoting the scriptures out of context to suit their own needs or to assuage their own consciences.
Let’s look at the whole setting of the verse to first understand the context of the passage and secondly to ascertain the meaning of verse 24 within that setting.
We can begin earlier, but we’ll start at verse 16. The writer of Hebrews is making a fairly exhaustive comparison between the Old Covenant under Moses and the New Covenant under Christ. Throughout the book he juxtaposes the two in order to compare and contrast the tenets of each. The original covenant given to the Jews was the Law of which all were guilty of sin and deserved of God’s punishment. The new covenant was established in Christ, wherein all men receive the forgiveness of sins and may live with a clear conscience toward God as they are led by the Spirit of God. This is a simple explanation only, but it captures the gist of the differences between covenants.
Starting at verse 16 this is written:
16 “This is the covenant that I will make with them after those days, says the Lord: I will put My laws into their hearts, and in their minds I will write them,” 17 then He adds, “Their sins and their lawless deeds I will remember no more.” 18 Now where there is remission of these, there is no longer an offering for sin.
It is very common for Judaizes to use this verse to say that the Law has simply moved from rock or stone onto men’s hearts but that the tenants and the requirements of the Law still remain. That’s foolish. It ignores the last part, and the deeper meaning of the change of covenant: “Their sins and their lawless deeds I will remember no more”.
Whereas the Law never forgot (a price always had to be paid for sin) the New Covenant released one from the debt of sin because there was One Who paid the debt for us: Jesus Christ. So this is a reference to the completely different nature of the New Covenant as compared to the old.
The writer of Hebrews expands upon this principle of the New Covenant next:
19 Therefore, brethren, having boldness to enter the Holiest by the blood of Jesus, 20 by a new and living way which He consecrated for us, through the veil, that is, His flesh, 21 and having a High Priest over the house of God, 22 let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience and our bodies washed with pure water. 23 Let us hold fast the confession of our hope without wavering, for He who promised is faithful.
There it is. The sprinkling and washing references are references to liturgical consecration practices. The Jews would have been familiar with these. The grand difference is this: instead of sprinkling and washing the sacrifices for offering under the Law (Old Covenant) NOW those within the New Covenant are, themselves, washed and consecrated before God and presented as the offerings to Him. This is an exposition of all in Christ who are presented as living sacrifices to God. The standard of the New Covenant is that we are the offering to God to do with and to abide in as He pleases: Christ in us, the hope of glory.
So, this is the runup to the golden standard verse that people use to compel others to group together in the Sunday boxes. It should be pretty clear by now that the setting of the verse is much more profound than simply attending a meeting. Herein, those within the New Covenant have moved from an existence of a Law that condemned based upon their inability to fulfil the mandates it to a Law now governed by the Lord’s ability to be faithful: “He who promised is faithful.”
So let’s read on…
24 And let us consider one another in order to stir up love and good works, 25 not forsaking the assembling of ourselves together, as is the manner of some, but exhorting one another, and so much the more as you see the Day approaching.
We should notice right away that the admonition to not forsake the assembling of ourselves is set against a certain Day. Those who use this verse to say it’s about Sunday meetings interpret it like this:
“Do not forsake coming together on Sundays as some people do. But the duty among the people of that order is to exhort, to encourage, to call people up, email them, text them exhorting one another all the more as you see Sunday coming.”
Hopefully by now that seems foolish. But let’s read on…
26 For if we sin willfully after we have received the knowledge of the truth, there no longer remains a sacrifice for sins, 27 but a certain fearful expectation of judgment, and fiery indignation which will devour the adversaries. 28 Anyone who has rejected Moses’ law dies without mercy on the testimony of two or three witnesses. 29 Of how much worse punishment, do you suppose, will he be thought worthy who has trampled the Son of God underfoot, counted the blood of the covenant by which he was sanctified a common thing, and insulted the Spirit of grace? 30 For we know Him who said, “Vengeance is Mine, I will repay,” says the Lord. And again, “The Lord will judge His people.” 31 It is a fearful thing to fall into the hands of the living God.
I wonder how many “go to churchers!” tell others that to not attend Sunday meetings means that they should expect fiery indignation that devours adversaries. I mean, by all means be consistent! If you’re saying that verse 24 means “Go to church on Sundays” then you must carry it through to the consequence of staying home “You have trampled God underfoot and He will take vengeance on you!”.
How foolish. How utterly bereft of understanding. So stupid! In fact, as we look at the clear meaning of the scripture those who say “Go to church or else!” are actually those who are condemning themselves by using coercion and guilt to fill the seats for the meeting. This is not ironic: your sin will find you out. The Lord knows that empty men will use the scriptures to suit their own needs. What kind of correction awaits someone who uses the Word of God in that manner?
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