THE WARNING

PASSAGES IN THE

BOOK OF HEBREWS

JOEL DORMAN

MAY 8, 2011

TABLE OF CONTENTS

Introduction...................................................................................................................................1

Brief Survey of the Book of Hebrews.............................................................................................1

Intended Audience...............................................................................................................2

Issues of the Audience.........................................................................................................2

Four Views of the Warning Passages.............................................................................................3

Classical Arminian View........................................................................................................4

Wesleyan Arminian View.....................................................................................................4

Classical Reformed View......................................................................................................5

Moderate Reformed View....................................................................................................6

The Five Warning Passages............................................................................................................6

Hebrews 2:1-4......................................................................................................................7

Hebrews 3:7-19....................................................................................................................9

Hebrews 6:4-8....................................................................................................................11

Hebrews 10:26-31..............................................................................................................13

Hebrews 12:25-29..............................................................................................................15

Conclusion....................................................................................................................................16

Bibliography.................................................................................................................................18

i.

1

Introduction

The book of Hebrews fascinates contemporary scholars as completely as it has scholars

throughout the centuries. An integral part of this literary work is the five warning passages that

create a roadmap through the book. These warning passages have often proven to be the

theological warzone of the Calvinism and Arminian perspectives. In spite of the remarkably

different perspectives of the warning passages in the book of Hebrews, this epistle continues to

fascinate and surprise.

Providing framework for the entire book of Hebrews, the warning passages encourage

Christians in any age to stay faithful to the One Who is faithful to them. This research proceeds

through a brief survey of the book of Hebrews including the audience and issues of the

recipients since the warnings were written to specific people in specific circumstances. Before

the five warning passages are analyzed, the four prevailing soteriological views are surveyed

and how they relate to the warning passages.

Brief Survey of Hebrews

The theological richness found in the pages of Hebrews is meant to be read to an

explicit local congregation. The title used to refer to this book has been associated with it from

the earliest manuscripts but was probably more of a description of its themes.1 Issues

surrounding a survey of Hebrews abound. Although most of the issues (authorship and

canonicity being two) are beyond the scope of this research, it seems pertinent within the

boundaries of this project to discuss two: the intended audience and the issues of the audience.

The warning passages are directed to specific people; therefore, the audience is important.

1 Peter T. O'Brien, The Letter to the Hebrews, The Pillar New Testament commentary (Grand Rapids, MI; Nottingham, England: William B. Eerdmans Publishing Company, 2010), 9.

2

Additionally, the warning passages were not written to hypothetical situations; the author

addresses a specific set of circumstances.

Intended Audience

It was believed, until the nineteenth century, that Hebrews had an audience of Gentile

Christians or even a group hosting both Gentile and Jewish Christians.2 Bruce maintains these

Christians were Jewish but not representative of the rabbinic tradition, but epitomized

adherence to other forms of Judaism. He also asserts that the author’s use of the Septuagint

suggests the original recipients were Hellenists.3 Additionally, the author assumes a high level

of familiarity with the Old Testament. Several scholars have concluded the original audience

could have been Hellenistic Jews meeting as a house church in Rome, although many also

provide a disclaimer that it is an educated guess.4 As such, their exact ethnicity is obscured

both in the text and in tradition.

Issues of the Audience

Before any of the warning passages themselves can be examined, one must also

recognize the issues the author addresses. Judging from the warning passages themselves, the

original audience was in danger of falling into apostasy. Most commentators and scholars

agree: the readers are contemplating a return to Judaism proper or a syncretistic approach of

Christianity and Judaism. Actually, the author makes the point (through the warning passages)

that they are running a risk of rejecting Christ altogether. 5

2 Ibid.

3 F.F. Bruce, The Epistle to the Hebrews, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Company, 1990), 8-9.

4 D.A. Carson and Douglas J. Moo, An Introduction to the New Testament, 2nd ed. (Grand Rapids, MI: Zondervan, 2005), 609.5 Ibid., 611-612.

3

Furthermore, these Christians may have been attempting to return to an older, or

previously enjoyed, form of Judaism and trust it for their salvation instead of the finished work

of the Great High Priest, Jesus Christ. Although the Old Covenant system was never able to free

the conscience from sin, the persecution this church was enduring made the acceptance back

into their culture very alluring. The author of Hebrews is also encouraging the church to hold to

each other as they hold to their foundation in Christ.6

Four Views of the Warning Passages

In these warning passages, the theological discussion of soteriology in general and the

“security of the believer” in specific comes to the forefront. Although not discussed directly

(using the aforementioned terms), the ramifications of the view one holds on this issue creates

very different interpretations on these warning passages.7 These views are typically labeled

Classical Arminian, Wesleyan Arminian, Classical Reformed, and Moderate Reformed.

Consideration of the warning passages in the book of Hebrews would be incomplete without

addressing the four views of these passages. This section intends to provide the framework for

this author’s perspective by an evaluation of the four schools of theological thought. The

intention is not exhaustive treatment, but the presentation of adequate information of the view

of soteriology as it relates to eternal security. Before describing the differences between these

views, one must acknowledge at least three common features of all of these views:

1. All views represent Christians who value and treasure the Word of God as inspired Scripture.

6 O'Brien, 13.

7 Scot McKnight, "The warning passages of Hebrews : a formal analysis and theological conclusions." Trinity Journal 13, no. 1 (March 1, 1992): 21-59. ATLA Religion Database with ATLASerials, EBSCOhost (accessed April 19, 2011), 21.

4

2. All views represent Christians who comprise different perspectives of the Evangelical spectrum.

3. All views represent Christians who find harmony with the warning passages of Hebrews and the totality of Scripture.

Classical Arminian View

In this view, salvation can be lost; therefore, there is not security in one’s profession of

faith. A significant part of the foundation of this theological perspective is in the warning

passages themselves. Salvation can only be lost, however, by the total rejection of one’s faith

in Christ. This is not an accidental sin, but a conscious, complete, and encompassing rejection

of Christ. Additionally, once someone commits this sin (thereby losing his or her salvation),

salvation becomes unobtainable.8 According to this view, if a believer in Christ commits

apostasy, it is unforgivable and “there is no possibility of repentance, but only of eternal

judgment.”9

Wesleyan Arminian View

Related to Classical Arminianism is the Wesleyan Arminian view. Like the Classical

Arminian view, Wesleyan Arminians believe salvation can be lost. Where they diverge is in the

reason for this loss of salvation. Wesleyan Arminians believe any serious intentional sin could

result in the loss of salvation. This view contends, however, that salvation can be returned to

the believer through repentance of the sin that caused their initial fall from God’s grace.10 The

tension presented in the warning passages of Hebrews confronts those of this view with the

possibility that salvation, once lost, is impossible to return. They find a balance in the contrast

8 Norman L. Geisler, Systematic Theology, Volume Three: Sin, Salvation (Minneapolis, MN: Bethany House Publishers, 2004), 302.

9 Herbert W. Bateman IV, Four Views on the Warning Passages in Hebrews (Grand Rapids, MI: Kregal Publications, 2007), 128.10 Geisler, 302.

5

presented in the warning passages: the danger of unforgivable apostasy balanced by the great

forgiving nature of Christ.11

Classical Reformed View

Compared to the Classical Arminian view, the Classical Reformed view is at the opposite

side of the soteriology spectrum. In this view, salvation is impossible to lose under any

circumstance. To be more accurate to the theological perspective, if one is part of the elect, his

or her salvation is incapable of being lost because their salvation is the work of God and not

humanity. Nonetheless, in this life they have no way of knowing with complete certainty that

they are part of the elect. In the Classical Reformed view, their perseverance in following Christ

demonstrates their possible inclusion in the elect.12 This view has its challenges in some of the

warning passages in Hebrews since they appear to run counter to the larger doctrine of

security. Their solution, in short, is that these passages are either presented as hypothetical

situations or, more likely to this view, examples of a lack of persevering. If one does not

persevere to the end, then they were never part of the elect.13

Moderate Reformed View

The final of the four views is the Moderate Reformed view. Like the Classical Reformed

view, those in this school of thought believe the elect are eternally secure (although they may

or may not use the term “elect”). The distinctive to this view, in regards to soteriology, is the

11 Bateman, 291-292.

12 Geisler, 302.

13 Bateman, 218-219.

6

assurance of salvation in the present life.14 Those in the Moderate Reformed view believe thar

while steadfastness in the faith is important to the Christian life, it is not, necessarily, the only

methodology by which one can be certain of salvation. Nevertheless, the mark of this

viewpoint is their confidence in their salvation. The warning passages of Hebrews present the

same problems as the Classical Reformed view: the suggestion from the text that salvation can

be lost. Accordingly, the Moderate Reformed view holds that many of the passages are not

speaking of “an absolute apostasy involving a complete turning away from all belief in God”,

but is a measure of unfaithfulness to Christ that must be evaluated in terms of Hebrews and the

Scriptures as a whole.15

It is in this theological school of thought this writer places himself. The premise,

therefore, of the presentation of the warning passages is that once someone is truly

regenerated in Christ, their salvation is impossible to lose. Also in keeping with the Moderate

Reformed view, this writer believes assurance of salvation is possible in this life and is

demonstrated, partly, through perseverance.

The Five Warning Passages in Hebrews

The warning passages occur in the context of the book of Hebrews. McKnight contends

that these warning passages must be considered connected to each other and interrelated.

They are part of the book and the book is part of the totality of Scripture. Traditional

approaches of considering them in isolation fail to understand this progression; therefore, the

five warning passages are presented as a progression from lesser to greater.16

14 Geisler, 302.

15 Bateman, 354.16 McKnight, 22-23.

7

Hebrews 2:1-4

In Hebrews 1:5-14, the author established the authority of Christ as the Son of God.

From this presentation of Christ, he turns his attention to the readers and the expectation for

them. He warns them, based on the superiority of Christ, to “pay the most careful

attention...so that we do not drift away” (Hebrews 2:1).17 This is the first warning in Hebrews.

By placing the Greek words (dia touto) translated “therefore” at the beginning of the

Greek sentence, the author is connecting the following verses to the Old Testament quotations

and allusions in the previous section. This is the underpinning of his warning: Christ is superior.

This was the message the original readers had heard and understood. Based on the truth they

had accepted, they were exhorted to not “drift away.”18

In the truest nautical sense, they are warned to not drift off course. The author is using

the nautical metaphor of a ship “carried by the current beyond a fixed point.”19 Verses two

through four reinforce this warning to the readers. If violations of the Mosaic Law were

punishable, then violations of the word given by the Lord Jesus Christ would be all the more

punishable. The author additionally is establishing the possibility of ignoring “so great a

salvation” (verse three).20

Since the Law of God, presented through the Old Testament, could not be violated

without divine retribution, then the value of the ultimate sacrifice of the Son of God cannot be

17 Unless otherwise noted, all Scripture taken from The New International Version (Grand Rapids, MI: Zondervan, 2011).

18 George H. Guthrie, The NIV Application Commentary: Hebrews (Grand Rapids, MI: Zondervan, 1998), 83.19

William L. Lane, vol. 47A, Word Biblical Commentary : Hebrews 1-8, Word Biblical Commentary (Dallas: Word, Incorporated, 2002), 37.20 Ibid.

8

underestimated. Although there will be (and are) those who do ignore this salvation, they

ignore it to own punishment and damnation. Since the gift of grace through Christ is greater,

the punishment for ignoring it would be greater.21

Therefore, the author uses this “lesser to greater” homiletic methodology to warn his

readers of the danger of allowing the currents of their culture to force them away from Christ.

It would be easy at this point to state that the possibility of drifting away (verse one) and

ignoring “so great a salvation” (verse three) are either hypothetical situations or are directed at

unbelievers. The author, however, includes himself in the warning by using first person

pronouns throughout the passage. Since he obviously considers himself a member of the new

covenant community, this rules out the latter prospect.22

The passage is more than hypothetical as the words of warning are far too serious to be

theoretical. If the warning were not a real possibility, the author would have expressed far

more doubt in the realistic likelihood. Instead, the author is making a significant condition in

verse three. If a believer ignores this great salvation and drifts away from the message he or

she has heard, then they are in danger of God’s judgment.23

Hebrews 3:7-19

In the progression of the warning passages, the second warning is one of the danger of

unbelief. By calling the recipients “brothers and sisters” (verse twelve), he, again, identifies

himself with them and indicates he considers them Christians. He continues, in verse thirteen,

21 Simon J. Kistemaker and William Hendriksen, vol. 15, New Testament Commentary : Exposition of Hebrews, New Testament Commentary (Grand Rapids: Baker Book House, 1953-2001), 58.22

Guthrie, 87.23 O'Brien, 86.

9

by instructing the church to encourage each other daily in order avoid the hard-heartedness sin

can cause.

The NIV begins verse twelve with “see to it”, a translation of the Greek word blepete, as

a pointed admonition. Because the author of Hebrews fears the new covenant community will

stumble in their faith and apostasy is a persistent hazard, he concerns himself with each

member of the church.24 Turning away from their hope in Christ was an actual possibility and as

such, their hearts were the solution to holding to their “original conviction firmly to the very

end” (Hebrews 3:14).

The author is not implying that every member of the church was guilty of an unbelieving

heart, but the wise preacher of Hebrews knew there were some who were struggling or would

soon find themselves struggling. Consequently, the church as a whole is encouraged to

faithfulness not only to their share in Christ but also to each other.25 This is a consistent

message throughout the book.

Their perseverance in their profession of Christ is the proof of their confession. It is not

enough, insists the author of Hebrews, merely to start strong in one’s relationship with Christ.

Instead, the test of the validity of one’s profession is how they finish. Israel started well when

they had left Egypt but as verses sixteen through eighteen ominously state: they did not finish

well and their finish was the defining characteristic of God’s judgment of them.26

God’s faithfulness is not being called into question in this warning. His part has already

been done. Both in the life of Israel then and the church today, God has already acted and the

24 Lane, vol. 47A, 86.

25 Kistemaker and Hendriksen, 95.26 Bruce, 101.

10

responsibility of staying faithful has been, and remains, the burden of the redeemed.27

Christians are warned to hold firmly to their confidence in the Lord and to remain softhearted

so that any lack of belief can be addressed. To ignore this warning turns God’s presence into “a

place where sins are exposed, punishment is given, rewards are lost, and disciple is received.”28

This is underscored by the ending of this section. The Israelites “were not able to enter

because of their unbelief” (Hebrews 3:19). The sin of unbelief prevents any Christian from

enjoying the peace of God’s presence. It is not God’s decision that His people would live this

way, but the choice of His people.29 The judgment of God upon His people is the result of their

unbelief. Judgment was Israel’s consequence for their unbelief and this is the danger the

author of Hebrews attempts to help the church avoid.

Hebrews 6:4-8

In many ways, Guthrie is correct in stating this section of Hebrews is “one of the most

disputed in the entire New Testament”.30 All four views of these warning passages find some

part of their proof from this pericope. As such, interpretations vary greatly depending on one’s

framework in which the passage is read.

The author of Hebrews uses powerful words in verse four, “it is impossible...” Placing

the Greek word translated “impossible” first in the Greek sentence, the author is underscoring

27

Leon Morris, "Hebrews" in The Expositor's Bible Commentary, Volume 12: Hebrews Through Revelation, ed. Frank E. Gaebelein (Grand Rapids, MI: Zondervan Publishing House, 1981), 36-37.

28 Bateman, 352.29

Gaebelein, 38.30 Guthrie, 216.

11

the certainty of the impossibility. The Greek term unambiguously means, “something cannot

happen.”31 The possibility of repentance of those who have “fallen away”, then, is none.

Morris observes, “...he does not say ‘cannot be forgiven’ or ‘cannot be restored to

salvation’ or the like. It is repentance that is in mind and the writer says that it is impossible for

these people to repent.”32 The issue is not God’s forgiveness but the potential for change in the

heart of the one who has, by their own initiative, walked away from their faith. The distance

between apostasy and forgiveness by Christ may be more than the fallen person may be able,

or willing, to traverse.

Again, the preacher of Hebrews is reminding the church that their actions will

demonstrate the reality of their relationship with Christ. If it is genuine, then the warning has

served its purpose and they will not fall away. If they fall away from Christ, then their lives have

demonstrated their salvation was not authentic. “In these verses,” Bruce comments, “he is not

questioning the perseverance of the saints; we might say that rather he is insisting that those

who persevere are the true saints.”33 The Apostle Paul uses a very similar argument as he

instructs Christians by telling them, “Examine yourselves to see whether you are in the faith;

test yourselves” (2 Corinthians 13:5a).

The danger, about which the author warns, is factual. Their repentance is impossible

because they have rejected the only means by which salvation from sin can be obtained. By

rejecting the sacrificial offering of the Lord Jesus Christ, these people forfeit their only option

for atonement. Christ is the foundation of salvation and if that foundation is rejected, there

31 Ibid, 218.

32 Gaebelein, 55.33 Bruce, 144.

12

stands no basis for grace.34 The one in apostasy, accordingly, is not standing on the wrong side

of God’s divine election, but on the wrong side of their own unwise choice. The Apostle John

warns similarly, “Whoever believes in him [Jesus] is not condemned, but whoever does not

believe stands condemned already because they have not believed in the name of God’s one

and only Son” (John 3:18).

Sin in the life of a professed Christian is not the same as apostasy. In these verses, the

author of Hebrews is discussing one who consciously and absolutely rejects the faith presented

through Christ. When one falls away from their faith, there is a searing of the conscience

associate with it. The result is the impossible nature of their potential repentance. The

examples the author gives of Israel in the wilderness demonstrate the process of leaving the

faith.35

Support for this interpretation is in verses seven and eight. In these two verses, a

contrast is established between fruitful land and worthless land. The land producing a valuable

crop continuously soaks in the rain and is seen for what it already is. In the same manner, land

that produces weeds is worthless because of its fruit.36 It is already worthless; judgment to that

end did not make it more or less of what it already was. The same is true for a Christian’s

profession. If a Christian’s life has produced “thorns and thistles”, then the judgment from God

is stating the obvious.

Hebrews 10:26-31

34 Lane, vol. 47A, 142.

35 Kistemaker and Hendriksen, 160.36 McKnight, 35.

13

The warnings in the book of Hebrews continue to escalate as the fourth warning

passage is now examined. Using a similar construction as the previous warnings, the author of

Hebrews tells Christians “if we deliberately keep on sinning after we have received the

knowledge of the truth, no sacrifice for sins is left...” (Hebrews 10:26). The first word in the

Greek sentence is the one translated “deliberately.” Establishing its importance in the warning,

this word conveys “the idea of willing participation in an action.”37 As stated in other warning

passages, this is not accidental, but rejection of the calling of Christ through a life filled with sin.

This is not the sin of ignorance.

These people have “received the knowledge of the truth” (Hebrews 10:26a). They

comprehend Christian teachings to the point of knowing the gift of grace offered by God the

Father though Jesus, His Son. Even if these people were Jewish and their temptation was to

return to Judaism, the truth of Christianity teaches there is no atonement for their sin.38 To

reject the truth they know so well results in adopting an attitude of rebellion and persistent sin.

In the Classical Arminian view, this verse provides a linchpin for their soteriological

perspective. Under the old covenant, deliberate sin constituted grounds for removal from the

community of Israel. Arminians believe the same is true in the new covenant: apostasy results

in removal from the community of the body of Christ.39

To live in deliberate, arrogant sin is treason against the grace of Christ. In the Old

Testament, there was no method by which forgiveness was obtained for this kind of rejection of

God. The author of Hebrews has previously demonstrated that the punishment under the new

37 Guthrie, 355.

38 Gaebelein, 106.39 Bateman, 120.

14

covenant is more severe than the punishment of the old.40 Since physical death was the

previous punishment for this kind of treason against God, it is logical that the more severe

punishment would be eternal death.

The author states there would be “no sacrifice for sins” (Hebrews 10:26b). There is no

process of atoning for the sin of rejecting Christ because “salvation is found in no one else, for

there is no other name under heaven given to mankind by which we must be saved” (Acts

4:12). Since the sacrifice of Christ cannot be repeated and His sacrifice is the only way sin can

be purged, only “fearful expectation of judgment” (Hebrews 10:27a) awaits the apostate.41

Based solely on these verses, the Classical Arminian view appears correct; however, the

context of the passage, both in this pericope and in the book as a whole, demonstrates there

are other alternatives than the loss of salvation. This warning passage echoes the parable of

the soil in Matthew 13:1-9. This is the “rocky soil” where the Gospel appears to have been

received and initially. There are signs of life, but the soil was not “good soil”. Explaining the

rocky soil, Jesus said it represents those who hear and receive the word but lack the roots to

stand firm. As a result, they “quickly fall away” (Matthew 13:20-21). The result is, ultimately,

death. Consequently, one whose heart was rocky never obtained salvation. Since salvation was

never obtained, it could never be lost.

Using different terms, the author of Hebrews repeats his previous warnings of the

dangers of drifting from the Lord. Ignorance is not an acceptable defense for those who know

the truth that could set them free from sin but choose to live at odds with that truth.42 Without

40 Bruce, 261.

41 William L. Lane, vol. 47B, Word Biblical Commentary : Hebrews 1-8, Word Biblical Commentary (Dallas: Word, Incorporated, 2002), 293.42 Kistemaker and Hendriksen, 293.

15

defense, these people reject God’s grace gift through Jesus and by their own choice fall under

judgment. This is why the author of Hebrews states determinately, “no sacrifice for sins is left.”

Hebrews 12:25-29

This is the final warning of the book of Hebrews. It begins using the same device as in

the second warning. “See to it,” the author writes, “that you do not refuse him who speaks”

(Hebrews 12:25a). The one speaking to them is not the author himself, but God. This structure

reminds his readers of the imagery of God’s appearance at Mount Sinai (used early in chapter

twelve). God expected His words to be obeyed then and today, the author argues, God expects

the same. In this final warning, the church is admonished to listen and respond to his voice.43

This warning also serves as a summary of all the warnings presented. In remembering

the wilderness wanderings of Israel, the author cautions the church to acknowledge God’s

revelation. The voice they ignored was that which shook the earth from Mt. Sinai (cf. Exodus

19:18). The Day of the Lord is also marked with the shaking of the earth and the heavens.

These references to Isaiah serve to remind the readers of the importance of maintaining the

faith they professed.44

For those who “are receiving a kingdom that cannot be shaken” (Hebrews 12:28), there

is reason to worship the Lord. This is the hope of those facing persecution. This promise is the

encouragement to those who are dangerously close to giving up their faith. The primary

concern of the individual Christian is not the pursuit of pleasure or comfort. These temporary

desires escort Christians into the sin of Esau (cf. Hebrews 12:16). In his final warning, the

43 O'Brien, 492.44 Bruce, 363.

16

author reminds the church that their hope and deliverance is not with the present but with the

future.45

Too high a concern on temporary circumstances leads Christians (of any age) into

focusing too greatly on the materialistic present at the expense of the spiritual future. Morris

summarizes this final warning writing:

Earthly, material things (things that can be “shaken”) will not last forever. By contrast, God’s kingdom is unshakable, and the author uses the contrast as an exhortation to right conduct. He has made it plain that God will not trifle with wrongdoing. The persistent sinner can reckon only on severe judgment. God will bring all things present to an end. Accordingly, the readers should serve him faithfully.46

Conclusion

Jesus told His followers, “... In this world you will have trouble. But take heart! I have

overcome the world” (John 16:33b). Persecution will come. Testing of faith will happen and

some will fall away. As the warning passages indicate, the fruit of one’s life tells those around

them whether they were in the faith at all.

The warning passages provide the framework for the entire book of Hebrews to the

purpose of encouraging Christians in any age to stay faithful to the One Who is faithful to them.

Through the analysis of the progression of the warning passages, the four prevailing

soteriological views were addressed while keeping the passages in the context of their

audience.

Christians, in the first century and in the twenty-first century, are still called to live a life

worthy of the risen King of kings. The salvation provided through the atoning sacrifice of Christ

45 Guthrie, 422-423.

46 Gaebelein, 143.

17

is too great to disregard, abandon, or throw away. To do so places individuals in the path of

God’s judgment to all who reject His grace. This is the essence of the warning passage in the

sermon to the Hebrews.

Bibliography

Bateman IV, Herbert W. Four Views on the Warning Passages in Hebrews. Grand Rapids, MI: Kregal Publications, 2007.

Bruce, F.F. The Epistle to the Hebrews. The New International Commentary on the New Testament. Grand Rapids, MI: Wm. B. Eerdmans Publishing Company, 1990.

Carson, D.A. and Douglas J. Moo. An Introduction to the New Testament, 2nd ed. Grand Rapids, MI: Zondervan, 2005.

Gaebelein, Frank E., Leon Morris, Donald W. Burdick et al. The Expositor's Bible Commentary, Volume 12: Hebrews Through Revelation. Grand Rapids, MI: Zondervan Publishing House, 1981.

Geisler, Norman L. Systematic Theology, Volume Three: Sin, Salvation. Minneapolis, MN: Bethany House Publishers, 2004.

18

Guthrie, George H. The NIV Application Commentary: Hebrews. Grand Rapids, MI: Zondervan, 1998.

Kistemaker, Simon J. and William Hendriksen. Vol. 15, New Testament Commentary : Exposition of Hebrews. New Testament Commentary. Grand Rapids: Baker Book House, 1953-2001.

Lane, William L. Vol. 47A, Word Biblical Commentary : Hebrews 1-8. Word Biblical Commentary. Dallas: Word, Incorporated, 2002.

__________. Vol. 47B, Word Biblical Commentary : Hebrews 9-13. Word Biblical Commentary. Dallas: Word, Incorporated, 2002.

McKnight, Scot. "The warning passages of Hebrews : a formal analysis and theological conclusions."Trinity Journal 13, no. 1 (March 1, 1992): 21-59. ATLA Religion Database with ATLASerials, EBSCOhost (accessed April 19, 2011).

O'Brien, Peter T. The Letter to the Hebrews. The Pillar New Testament commentary. Grand Rapids, MI; Nottingham, England: William B. Eerdmans Publishing Company, 2010.