Consider him who endured from sinners such hostility against himself, so that you may not grow weary or fainthearted. In your struggle against sin you have not yet resisted to the point of shedding your blood. (Heb. 12:3–4)
Every year in the Atlanta area, thousands gather to participate in the 10K Peachtree Road Race. For the novice runner all goes well until “Cardiac Hill.” It’s a steep incline in front of Piedmont Hospital where an unprepared participant will grow tired because of the difficulty. They may also become distracted by the hotdogs and doughnuts that are available throughout the race. It’s easy to allow faintheartedness to set in when the distance is long and there are diversions along the way.
The writer of the book of Hebrews warned against this in the Christian life. Some of the professing believers who received the letter were being pressured to abandon Christianity and withdraw to a respectable Jewish religion. They were about to stop short of the finish line. They were spiritually sapped, given what was going on around them. And so often, as Christians, that can happen to us. We can become fatigued and disillusioned on our journey from this life to the next. That can be true for the person dealing with declining health, parents raising children, or as we wrestle with sin. Weariness is something we all face.
What are we to do when it occurs? Our tendency is to focus on our problems or to let our eyes be directed to worldly comforts. Doing these things only makes matters worse, however. But in Hebrews 12:3–4, we are told how the remedy to weariness is affectionately meditating on Jesus, particularly in two ways.
Consider Christ Who Endured Hostility
First, as we encounter many dangers, toils, and snares, we must remember that Jesus also went through them. Specifically, He endured opposition. His life from beginning to end was filled with conflict. Not long after Jesus was born, Herod tried to kill Him (Matt. 2:15–16). Religious leaders sought His demise (Mark 3:6). The Romans crucified Him (John 19:16–23). He felt the animosity of many. Yet Jesus kept going. He didn’t let the enmity of enemies deter Him from His course.

Hinn’s discussion of “Spirit-filled worship” (Chapter 6) was my favourite part. Denouncing charismatic razzmatazz on one hand and hidebound conservatism on the other, Hinn calls for worship which is “lifestyle … every moment of every day” (108–109). Worship which prioritises truth and holiness and doesn’t shy away from sin. Best of all, worship that focuses on Christ: The Holy Spirit didn’t come to put the spotlight on us, he came to put the spotlight on Christ. That is where all spirit-filled worship begins and ends … he takes the minds, hearts, and attention of believers and shifts all the focus onto Christ … Spirit-filled worship honours the spirit by making much of Jesus Christ. (118)

Costi W. Hinn’s Knowing the Spirit is a wide-ranging, easy-to-read and eminently practical introduction to a doctrine of the Holy Spirit as well as a response to the modern charismatic movement that Costi grew up with.
Hinn brings a unique perspective to the charismatic/evangelical divide. As nephew to the famous faith healer Benny Hinn and former beneficiary of the prosperity network, he knows the movement’s excesses and its self-serving theological abuses from the inside. As a convert to reformed evangelicalism, he has also witnessed enough ignorance of the Spirit in the Christian mainstream.
Responding To Misconceptions
Hinn structures his book as a response to the problems he has observed. For those who see the Spirit as an impersonal force, he opens with a robust defence of the Trinity, insisting that the Spirit is both God and a Person to whom we owe worship, praise, prayer, and relationship (Chapter 1). Against shallow experientialism that hopes for guidance and transformation through mystical encounters (e.g. tongues-speaking, stirring worship), Hinn serves up a meatier biblical spirituality: the Spirit convicts us of our sins (Chapter 2); comes to give us new life, justifies us and helps us understand Scripture, live it out and stay Christians (Chapter 3).

Knowing the Spirit: Who He Is, What He Does, and How He Can Transform Your Christian Life
Costi W. Hinn

Whether intentionally or not, many Christians today seek health, wealth, and happiness by summoning the Holy Spirit like a genie to grant their wishes. When things don’t go the way they think they should, disappointment and disillusionment abound. But it doesn’t have to be this way.
In Knowing the Spirit, author, pastor, and speaker Costi Hinn shows you why a relationship with the Holy Spirit is the most important next step on your journey as a Christian. Using clear and sound interpretation of Scripture, Costi clarifies who the Holy Spirit is–and who he isn’t–and answers some of the most important and most frequently asked questions about him.

Zondervan. 272.

In the next chapters, Hinn attempts to correct some sub-biblical understandings of biblical concepts. In Chapter 4, the question, “What does it mean to walk by the Spirit?” leads to a detailed exploration of Galatians 5:16–17. Hinn steers readers away from legalism and sinful license to the new life Paul wants for us; a life of Spirit-empowered holiness.
In Chapter 5, Hinn turns to ideas of spiritual “baptism” and “filling”, showing that the former is not a “second blessing” but a “free, God-given experience that is always linked to conversion” (94). Spirit-filling, on the other hand, is an occasional event that “provides the empowerment of the Spirit to live a faithful and godly life each day” (100).
Leaving Some Wrinkles Untouched
I wasn’t always sure that Hinn did enough work on ironing out the wrinkles in these discussions. Here are three observations.
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In Leviticus 16, which is the very heart of the Pentateuch, the instructions for the Day of Atonement were given. This was the only day that the high priest was allowed to enter into the most holy place, which contained the ark of the covenant, for it was the day where the high priest would make a sacrifice to atone for the sins of Israel. Indeed, one goat was slaughtered before the LORD on that day; however, another goat was sent into the wild. Just as the sacrificed goat was meant to be a substitution for the rightful death that Israel’s sin had earned, the other goat was meant to carry the sins of the Israelites away into the wilderness, never to be seen again. This is the origin of the term scapegoat. Being delivered into the hands of the Gentiles is a foretelling that Christ’s death would be the great atonement of which both goats were only signs and shadows. Jesus would not only shed His blood for the forgiveness of sins, but He would do so outside the covenantal community, into the Gentile wilderness.

And they were on the road, going up to Jerusalem, and Jesus was walking ahead of them. And they were amazed, and those who followed were afraid. And taking the twelve again, he began to tell them what was to happen to him, saying, “See, we are going up to Jerusalem, and the Son of Man will be delivered over to the chief priests and the scribes, and they will condemn him to death and deliver him over to the Gentiles. And they will mock him and spit on him, and flog him and kill him. And after three days he will rise.”
And James and John, the sons of Zebedee, came up to him and said to him, “Teacher, we want you to do for us whatever we ask of you.” And he said to them, “What do you want me to do for you?” And they said to him, “Grant us to sit, one at your right hand and one at your left, in your glory.” Jesus said to them, “You do not know what you are asking. Are you able to drink the cup that I drink, or to be baptized with the baptism with which I am baptized?” And they said to him, “We are able.” And Jesus said to them, “The cup that I drink you will drink, and with the baptism with which I am baptized, you will be baptized, but to sit at my right hand or at my left is not mine to grant, but it is for those for whom it has been prepared.” And when the ten heard it, they began to be indignant at James and John. And Jesus called them to him and said to them, “You know that those who are considered rulers of the Gentiles lord it over them, and their great ones exercise authority over them. But it shall not be so among you. But whoever would be great among you must be your servant, and whoever would be first among you must be slave of all. For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many.”
Mark 10:32-45 ESV

The story of Elijah’s ascent to heaven has always intrigued me. Elijah clearly chose Elisha to be his successor because he knew that his prophetic ministry was coming to an end. And though we tend to think of Elijah’s direct trip to heaven via fiery chariots as being one of the most fascinating stories in the Bible, the whole account reads with a significant amount of heaviness. Elijah is going to be with the LORD, yes, but where will that leave Israel? Who is bold enough in the Spirit to call fire down from heaven to consume God’s adversaries?
Indeed, as they make the long journey, Elisha is greeted by prophets along the way, asking if he knows that his master is being taken from him. Elisha simply says, “yes, I know it; keep quiet” (2 Kings 2:3, 5). As Elijah crossed the Jordan and prepared to be taken up, he asked Elisha if he had one final request. “Please let there be a double portion of your spirit on me.” Elijah answered, “You have asked a hard thing; yet, if you see me as I am being taken from you, it shall be so for you, but if you do not see me, it shall not be so” (2 Kings 2:9-10).
Jesus’ journey to Jerusalem is marked by a far greater heaviness, for he was going not to be taken back to the Father but to be crushed by the Father. Although the prophets knew of Elijah’s departure, even the very wisest could not bring themselves to understand the plain plan that Jesus revealed to them. And in our text today, John and James make a request that seems reminiscent of Elisha’s so long before. Elisha’s request was granted so long as he had eyes to see Elijah’s departure, and while Jesus states that only the Father can grant the request that James and John desire, they will indeed become more like Him than they presently knew. Yes, they would reign with Him in His kingdom, but first they would share the cup of His suffering.
The Third Prediction // Verses 32-34
With this third prediction, Mark tells us explicitly for the first time that Jesus is going to Jerusalem. The Son of David, heir to that eternal throne, will be killed in the city from which He ought to rule. As He was walking, we read that the disciples followed behind in amazement, and those who walked behind the disciples were afraid. R. C. Sproul writes:
I believe Mark gives us this curious detail because of the resolute determination that the disciples saw in Jesus to go to His destiny. He had set His face like flint (Isa. 50:7) to go to Jerusalem, for He knew He was called to give Himself over to His enemies there, and He had taught his disciples what would happen to Him on more than one occasion (8:31-33; 9:30-32). Now, as He approached Jerusalem, Jesus did not linger. He moved quickly, keeping ahead of His disciples, going to His death with a firm step. Most of us, if we knew we were going to our deaths, would drag our feet. Not Jesus. He was prepared to obey the Father to the utmost end. The disciples could not get over it. They were amazed by His resolution and were terrified at what might befall Him at Jerusalem.[1]
Pulling the twelve aside a third time, Jesus gave them the most explicit and detailed foretelling yet:
See, we are going up to Jerusalem, and the Son of Man will be delivered over to the chief priests and the scribes, and they will condemn him to death and deliver him over to the Gentiles. And they will mock him and spit on him, and flog him and kill him. And after three days he will rise.
While our eyes may be drawn to the details of mocking, spitting, and flogging, the disciples would have likely found the being delivered over to the Gentiles the most shocking portion to hear. I think that Sproul is right to see an allusion to the Day of Atonement here.
In Leviticus 16, which is the very heart of the Pentateuch, the instructions for the Day of Atonement were given. This was the only day that the high priest was allowed to enter into the most holy place, which contained the ark of the covenant, for it was the day where the high priest would make a sacrifice to atone for the sins of Israel. Indeed, one goat was slaughtered before the LORD on that day; however, another goat was sent into the wild. Just as the sacrificed goat was meant to be a substitution for the rightful death that Israel’s sin had earned, the other goat was meant to carry the sins of the Israelites away into the wilderness, never to be seen again. This is the origin of the term scapegoat.

Being delivered into the hands of the Gentiles is a foretelling that Christ’s death would be the great atonement of which both goats were only signs and shadows. Jesus would not only shed His blood for the forgiveness of sins, but He would do so outside the covenantal community, into the Gentile wilderness.

The Bold Request of James & John //  Verses 35-40
And James and John, the sons of Zebedee, came up to him and said to him, “Teacher, we want you to do for us whatever we ask of you.” Mark does not tell us whether this happened immediately after Jesus’ final prediction of His death and resurrection, but under the leading of the Spirit, he has clearly intended to set the request of James and John against that backdrop. What exactly was their request? Let us read it as well as Jesus’ reply.
And he said to them, “What do you want me to do for you?” And they said to him, “Grant us to sit, one at your right hand and one at your left, in your glory.” Jesus said to them, “You do not know what you are asking. Are you able to drink the cup that I drink, or to be baptized with the baptism with which I am baptized?” And they said to him, “We are able.” And Jesus said to them, “The cup that I drink you will drink, and with the baptism with which I am baptized, you will be baptized, but to sit at my right hand or at my left is not mine to grant, but it is for those for whom it has been prepared.”
Tim Keller summarizes this scene well:
To them, “in your glory” means “when you are seated on your throne,” in which case the people on the right and the left are like the prime minister and the chief of staff. John and James are saying, “When you take power, we would like the top places in your cabinet.” Here’s the irony of their request. What was Jesus’s moment of greatest glory? Where does Jesus most show forth the glory of God’s justice? And where does he reveal most profoundly the glory of God’s love? On the cross.
When Jesus is at the actual moment of his greatest glory, there will be somebody on the right and left, but they will be criminals being crucified. Jesus says to John and James: You have no idea what you’re asking.[2]
Christ’s triumphant and conquering glory will come through His horrific and brutal humiliation, through Him being delivered into the hands of the Gentiles to be mocked, spit on, and flogged. Notice the two images that Jesus uses to convey His imminent suffering: a cup and a baptism.
The cup is common image of God’s wrath within in the Old Testament.
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