Relationships | Knowable Word

Diving Deep on Hebrews 3:13—How Should We “Exhort One Another?”

May 20, 2024 By Ryan Higginbottom

A hard heart is poisonous, but there is an antidote. The author of Hebrews gives a concise prescription: Christians are to exhort one another, every day (Hebrews 3:13).

In this article, we will try to make this command specific.

Application Within Context

We preach context regularly here at Knowable Word, and there is no exception when it comes to application. Application should flow from the main point of the passage, but we should avoid writing down that main point and then staring dreamily out the window to apply the text.

Consider our passage (Hebrews 3:7–19) as an example. In my view, the main point is that Christians should exhort one another every day to avoid being hardened by the deceitfulness of sin. (This is only a restatement of Hebrews 3:13.) It would be a mistake to focus on the word “exhort” and then go off on a word-study rabbit trail to frame my application. Here, as in so many places, it is not just the imperative verb that is important. The context gives the word meaning.

Let’s first look to the letter as a whole. My co-blogger Peter has written an interpretive overview of Hebrews in which he argues for this main point of the book: God has spoken by His Son whose work is finished. There is a stay-the-course nature to the tone of this letter—the author does not want his readers to give up Christ.

In the more immediate context (Hebrews 3:1–6), Jesus is contrasted with Moses. Jesus is worthy of far greater glory that Moses (Hebrews 3:3), so it doesn’t make sense to turn from Jesus to Moses and his commands.

When we turn to the ultra-local context, this Christian exhortation is meant to prevent evil, unbelieving hearts (Hebrews 3:12) and to combat the deceitfulness of sin (Hebrews 3:13). Our exhortation is rooted in the fact that we share in Christ, holding our confidence firm to the end (Hebrews 3:14). Our efforts in this regard should aim to pull our friends back from disobedience and unbelief (Hebrews 3:18–19).

Shades of Meaning for our Application

If we are to exhort one another in the ways that Hebrews indicates, an analogy and some examples might help.

When thinking about this passage, I’ve pictured a marathon runner putting one foot after the other, drenched in sweat and with pain on his face. I can see his struggle between the easy option (giving up) and the hard one (finishing the race). How will I exhort him to help him finish the race?

Sometimes exhortation will look like encouragement, speaking timely truths to give a friend courage. Exhortation might also look like challenge or rebuke—if a runner is heading off course we should sound a warning. To exhort might mean reminding someone of their calling, identity, and the precious promises that are theirs in Christ. Often, to continue the analogy, exhorting will mean running next to a friend, to speak and to listen, to comfort and to point in the right direction.

While exhortation is likely part of a sermon in weekly corporate worship, it cannot be limited to that. This is to happen within our every-day relationships.

We need others to help us identify and resist false teaching, to point out temptations, and to remind us of the truth. We need friends to tell us what the finish line is like and why crossing it is so much better than ducking out of the race early.

What this Application Presupposes

In thinking through the command to exhort one another, I noticed three things this presupposes.

First, this command is given to a community of Christians, and there is a clear community responsibility. There should not be in “any of you” an unbelieving heart, and “none of you” should be hardened by the deceitfulness of sin. So just as I am to exhort others, I am one who needs exhortation myself.

Additionally, this command presupposes strong relationships that can bear the weight of exhortation. This sort of strong urging is not something we can do for acquaintances. In order to encourage, challenge, and edify a brother, we need to know in what way that brother needs to be encouraged, challenged, or edified. These sorts of close, vulnerable relationships are difficult to form and difficult to maintain.

Finally, the content of my exhortation should be what God has spoken in his Son. My words and thoughts alone are not sufficient to prevent a hard heart.

Five Questions

Because application is so personal, I rarely suggest specific application points for others (unless I know them really well). Instead, here are some questions that flow out of our present considerations.

Who are some people you could exhort? From whom would you welcome exhortation? If no one comes to mind for either question, how can you build these sorts of relationships?
What can you do to make your church a place where mutual exhortation is welcomed?
In what ways are you tempted to turn away from obeying God? How could you share these with a trusted friend?
Where do you lack courage in your Christian life? How could you share this need for encouragement with someone else?
What passages of Scripture (or general biblical truths) would be most appropriate for exhorting one of your specific friends?

Context Matters: The Weaker Vessel

January 31, 2020 By Peter Krol

Though it may be unpopular to say it out loud in public these days, the Bible commands husbands to show honor to their wives “as the weaker vessel” (1 Peter 3:7). The reason for this is dramatic (“since they are heirs with you of the grace of life”), and the cost of failure is steep (“so that your prayers may not be hindered”). So it behooves husbands to ensure they understand what is expected of them. And the context should help.

Context matters. When we learn to read the Bible properly—and not merely as a collection of isolated instructions—we’ll find that some of the commands have more to say than we may have realized.

Likewise

The first observation we ought to make regarding the command to husbands in 1 Peter 3:7 is the first word, “likewise.” We must ask a critical interpretive question: “Likewise to what?” That is, what is this command to husbands like? How is this command similar to that which came before?

So we back up in the text and examine the commands to wives in 1 Peter 3:1-6, regarding subjection to husbands, doing good, and not fearing. Because these instructions also begin with the word “likewise,” we must again ask “likewise to what?”

Backing up further, we have a paragraph filled with commands to servants (1 Peter 2:18-25) to be subject to masters and do good regardless of what suffering it may bring. The incentive for such subjection and good behavior is the example of Jesus Christ who himself bore our sins. But what provoked these instructions to servants?

Going back another paragraph, we find the broad command to “Be subject for the Lord’s sake to every human institution” (1 Pet 2:13-17), and to silence those who call us evildoers by proving ourselves good-doers. But we should observe that this paragraph is not the first one to introduce these ideas either.

Moving back just one more paragraph, the author directly addresses his audience as “beloved” (1 Peter 2:11-12). And he urges them to act honorably and enable those who consider them evildoers to see their good deeds.

Pulling the Section Together

Looking ahead, we see the next use of the address, “beloved,” comes in 1 Peter 4:12. And the verses following the command to husbands (1 Peter 3:8-4:11) all continue the larger theme of doing good and not evil, with respect to how we treat one another. The rest of the letter’s body (1 Peter 4:12-5:11) shifts from exhorting people to do good to shaping their perspective when suffering for having done such good. All this data suggests that 1 Peter 2:11-4:11 is a unified section of the letter.

In the section under consideration (1 Peter 2:11-4:11), we can map the train of thought as follows:

1 Peter 2:11-12: Reject your natural passions to do evil. It is honorable to do good, for it shows the glory of God to those who might seek to accuse you of wrongdoing.
1 Peter 2:13-17: It is especially important to do the good of subjecting yourself to human authorities. Your good will silence the ignorance they demonstrate when they label your religion as evil. Use your freedom, not to cover up the evil coming at you, but to voluntarily serve God. This looks like honoring everyone, especially the emperor. Such honor will also play out in your love for other Christians and your fear of God.
1 Peter 2:18-25: Let’s get more specific. Servants, do the good of obeying masters, regardless of whether they themselves are good or evil. When you suffer for doing good, that is, by submitting even to harsh masters, you are following in the footsteps of Christ. Be mindful not to do anything sinful simply because your master commands it. But when you obey every command that doesn’t require you to sin, God will give you the grace to endure whatever treatment may result from it.
1 Peter 3:1-6: Another specific case: Wives, be subject to your husbands. The “likewise” assumes that such submission comes along with the same qualifications that were issued to servants: Don’t obey anything that would require you to sin. But by doing the good of submitting, you might even win over a husband who is not obeying the word. (Note: this hope is not only for women with unbelieving husbands, but for any woman whose husband—professing faith or not—is disobeying God’s word at any particular point in time.) Such submissive good-doing is what makes you both beautiful and precious in God’s sight.
1 Peter 3:7: Husbands are “likewise” to live with wives in an understanding way and show honor to them “as the weaker vessel.”
1 Peter 3:8-4:11: Though we could continue following the train of thought paragraph-by-paragraph, I will summarize the rest by simply observing that Peter now generalizes his larger instruction to “all of you” (1 Peter 3:8). After addressing three particular cases (servants, wives, and husbands), he generalizes the principle of good-doing to all Christian brothers and sisters toward one another.

The Argument in Summary

So Peter’s main idea in the whole section is that we must resist our natural desires to do evil, and choose to do good instead. A major reason for doing this is that we might win over, to the glorification of God, those who are currently doing the wrong thing.

Peter then particularizes the instruction to the power structures of society. Wherever you are in the hierarchy, you have an opportunity to influence others to join you in giving glory to God:

Servants can win over harsh masters by doing the good of honoring them through lawful submission.
Wives can win over disobedient husbands by doing the good of honoring them through lawful submission.
Husbands can extend honor not only up the chain (to the emperor – 1 Pet 2:17) but also down the chain, toward their wives, the “weaker vessels.” Though wives are called to submit, husbands are called treat their wives as the co-heirs they are of the grace of life. To honor them as they would an emperor. Live with them in an understanding way, so they don’t have to fear either your strength or the consequences of their obedience to God.

Beloved brothers who profess faith in the Lord Jesus Christ, this means that if you are doing the good God requires of you toward your wife, she ought not find herself too often in a position of having to win you over without a word. Make it so she can submit to you with joy and not with fear, because she feels so deeply understood by you, even when you have to disagree with her.

The Cost of Failure

And what is the cost of failing to husband your sister, your bride in this way? Hindered prayers.

But what does that mean, in the context of the argument?

I believe Peter is saying that you will cease to function as true partners, co-heirs of the grace of life with your wife. You will stop praying together.

And this state of affairs does not glorify God. It goes against the overarching instruction (1 Peter 2:11-12), which has the purpose of winning people over, influencing them to glorify God with us.

You husband, can win your wife to the glory of God by understanding her. By showing her the same honor you would show an empress. By praying together with her.

Context matters.

For more examples of why context matters, click here.

Exodus 32-34: More of Him

February 9, 2018 By Peter Krol

Step Back

When our Bible study focuses intently on each passage, one after another, we may find it difficult to step back and see how they fit together. But we must remember the Bible is a work of literature. It was not written to be scrutinized in bites; it was written to be devoured in gobbles. We should remember to read the Bible as we’d read any other book: moving through it at a reasonable pace and recognizing ongoing themes, climax, resolution, and character development. When we hit milestones in the text, we should take the opportunity to survey where we’ve been and how it fits together.

So, now that we’ve seen the breaking and repairing of Yahweh’s covenant with Israel, it’s a good time to catch our breath. From this point in Exodus, we’ll see the detailed obedience of the people in constructing a tent for Yahweh. But where have we been so far?

Review

Let me list the main points I’ve proposed for each passage in this section:

Exodus 32:1-35: God has a superior solution to our most troubling trouble. He can make a way to bring us back to him.
Exodus 33:1-23: Full atonement = forgiveness + reconciliation.
Exodus 34:1-28: The glory of Yahweh’s new covenant lies in total restoration and a more intimate relationship than ever before.
Exodus 34:29-35: Yahweh’s new and repaired covenant is far more glorious than was the first covenant, before there was any need of repair—but only if it’s here to stay.

In addition, my overview of the whole book led me to this overall main point:

Who is Yahweh, and why should you obey him? He is the God who 1) demolishes the house of slavery (Ex 1-15), 2) prepares to rebuild (Ex 16-18), and 3) builds his house in the midst of his people (Ex 19-40).

The main idea of Act I (Ex 1:1-15:21) was that Yahweh demolishes the house of slavery. He does this in two parts:

He trains up a qualified mediator to deliver (Ex 1:1-7:7).
He delivers his people from their enemies into a frightful joy (Ex 7:8-15:21).

The main idea of Act II (Ex 15:22-18:27) was that Yahweh prepares the house of his people by showing them they need his law to know him.

Now in Act III, Yahweh builds his house in the midst of his people. We’ve already covered two parts:

In Part 1 (Ex 19:1-24:18), God prepares the conditions for a perfect paradise with his people, where they can draw near to him through the blood of a substitute.
In Part 2 (Ex 25:1-31:18), God delivers blueprints for a tent, so he can re-create heaven on earth by living among his people.

Pull It Together

Now what do these things show us about the flow of thought in chapters 32-34? We are in between the tabernacle’s instructions and the tabernacle’s construction. In giving the tabernacle instructions, how does God build his house?

Act I describes God’s deliverance of his people. Act II shows how God prepares them for a covenant relationship with him. Act III now constructs that covenant relationship.
Part 1: Exodus 19-24 opens the gates of paradise by drawing the people close through the blood of a substitute and endowing them with a utopian vision.
Part 2: Exodus 25-31 recreates heaven on earth, proposing a place where God will dwell with his people, through a series of building plans.
Part 3: Exodus 32-34 now shows us what happens when a righteous God tries to live with a sinful people.
- Exodus 32:1-35 shows that sin remains alive and well, even in a redeemed people, but it suggests there still might be a way to make the relationship work.
- Exodus 33:1-23 describes the formula for repair; forgiveness is not enough without reconciliation.
- Exodus 34:1-28 proves it is possible to find such reconciliation and draw closer to Yahweh than ever before.
- Exodus 34:29-35 illustrates the glorious implications of such complete reconciliation, while leaving us wishing it wouldn’t fade but be settled once and for all.

These chapters show us that our relationship with God involves more than a legal transaction, such that he is only obligated to take us back after he redeems us. This relationship with God involves an intimate connection and a deep friendship unlike anything we’ve experienced. And believe it or not, this relationship—after we sinned and rebelled and were brought back—is better than what we had with him at first. Our delight and satisfaction can be no greater than when we get more of him.

Barney Moss (2015), Creative Commons

We can expand our outline of the book a little further:

Act I: Yahweh demolishes the house of slavery (Ex 1-15).

Introduction: Nobody can prevent Yahweh from keeping his promises, but we’re not sure how he’ll do it (Ex 1).

Part 1: Yahweh appoints a mediator and ensures he is fully qualified and trained for the task of deliverance (Ex 2:1-7:7).

Part 2: Yahweh delivers a deserved destruction to his enemies and a frightful joy to his people (Ex 7:8-15:21).

Act II: Yahweh prepares to rebuild by exposing how deeply his people need his law to know him (Ex 16-18).

Act III: Yahweh builds his house in the midst of his people (Ex 19-40).

Part 1: Yahweh architects a perfect paradise for the community of his people, so he can bring them near through the blood of a substitute (Ex 19-24).

Part 2: Yahweh explains how his people can re-create this paradise on earth (Ex 25-31).

Part 3: Yahweh hands them something more glorious than paradise; he hands them more of himself (Ex 32-34).

Gaze Upon Jesus

Like a shot of dopamine to the brain’s pleasure centers, this section stimulates our deepest joys and leaves us desperate for more. If only it could be so. If only we could see his glory (John 1:14). If only we could be with him forever (John 14:3, 1 Thess 4:17). If only we could have assurance that he will never again move out (Heb 13:5-6). If only we, too, could become partakers in the divine nature (2 Pet 1:3-4). If only we could be not only saved but also reconciled (Rom 5:10-11). If only we could build a place to live with God (Rev 21:2-4), be his people (Rev 21:7), see the light of his face, and worship him alone (Rev 22:1-5)—forever (2 Cor 3:16-18).

Dare I say it may, in fact, be so (Heb 1:1-4)?

Apply

Head: Understand your greatest need is not for more blessing or more forgiveness. What you need is more of the Lord.

Heart: Do you expect anything else to satisfy you?

Ha nds: Seek him. Love him. Abide in his word so you can abide in him (John 8:31-32). Rejoice in what Jesus has made possible. Praise him for his merciful inheritance that is imperishable, undefiled, and unfading, kept in heaven for you (1 Pet 1:3-4).

Click here to see what I’m doing with this sample Bible study and why I’m doing it.

Disappointment and Relationships

February 11, 2013 By Peter Krol

“Close Friends” by makelessnoise (2006), shared under a Creative Commons Attribution license

Do you ever operate under the expectation that, if you try hard to love and serve people, they will like you in return? God has something better in mind for you!

My comments on this text will follow the pattern I laid out previously.

Let not steadfast love and faithfulness forsake you;
Bind them around your neck;
Write them on the tablet of your heart.
So you will find favor and good success
In the sight of God and man (Prov 3:3-4, ESV).

Command: Exude love and faithfulness.

Consequence: Favor with God and men.

Our meager expectation: Nice people will be well liked and respected.

God’s unbelievable reward: influence. Those with godly influence persuade others of God’s love and faithfulness (Prov 16:7, 21). God favors such humble people (Prov 3:34), who serve others more than themselves. Communities benefit from such people (Prov 11:10).

Echoes: To give a picture of this good favor, God often grants public recognition to the faithful (1 Sam 24:17-21). But the essence of the reward is not about recognition. If you expect every loving act to result in broad agreement and wild acclaim, you will be disappointed. For example, David’s acclaim in 1 Sam 24:17-21 took place at a pretty low point in his life.

Essence: Jesus “came to his own, and his own people did not receive him. But to all who did receive him, who believed in his name, he gave the right to become children of God” (John 1:11-12). Those children will be hated in this world as much as their master Jesus was. But in persuading some to follow Christ, they receive hope, joy, and a glorious crown of boasting when Jesus returns (1 Th 2:19-20). In other words, they may be disappointed when people don’t like them, but God uses the disappointment to teach them whose favor really matters.

How does Jesus’ rejection help you refashion your disappointment in relationships?