To live with the tension of a stranger and pilgrim (exiles, Heb. 11:10, 13–16), in other words, to be in this world yet not of this world, requires quite a balancing act. The truth is, we tend to be biased one way to the detriment of the other. Yet this is the abiding struggle of the Christian, especially if (s)he wishes to be relevant and forge meaningful relationships with members of the wider society. This week’s Sabbath School Lesson, "Jesus and the Christian Walk," covers Hebrews 12:1–13:1–19 and emphasizes our need both as individuals and as a community to focus on Jesus, his work, and life example as a way forward.

"Speaking the language" of exiles and that of one’s secular community could be akin to being bilingual, where "conversation" by the former is done on the margins by the marginalized. This duality can pose problems, for there are practical consequences for people who are on the margins and whose beliefs and value systems are not validated but thwarted by those on the majority center. Their "conversation" if overheard could be interpreted as uncooperative, resistant to social and political norms, indeed, mischievous, if not, subversive.

Members of the Christian minority are distinguished on two counts: they are not to be segregated from (their) secular and other faith communities whether by their own inclinations or by the multifaceted, hostile forces of those communities; they must integrate. Second, while maintaining their identity, they are mandated to build enduring ties with those communities.

For the community of Hebrews this duality was fraught with apostasy issues (6:4–6; 10:26–31; 12:15–17, 25–29). So the author of Hebrews elects to write an exhortatory sermon (13:22) laced with rhetorical strategies to inspire hope and endurance. However, the preacher focuses not on building ties with external communities, but on ties within. Thus, the sermon is meant to protect, motivate, and mobilize a newly self-styled Christian exilic community to resist social, religious, and political pressures (whether by Judaism or Roman imperialism) and to forge strong daily communion and worship with each other. Only then could the community withstand.

In light of the above, the sermon, although intended to be read aloud (preached) and thereby heard, functions as resistance literature. It is skillfully crafted to nurture and inculcate an alternative community by building its sense of self-worth, by bestowing honor upon it, by raising the stakes of privileges (for example, 13:10), and by protecting it from shame. Using rhetorical strategies of questions, metaphors, imperatives, word order, euphonic phrases, anaphora, alliteration, and so forth, it serves to bolster the confidence of the "congregation." Sometimes it invalidates the institutions of the oppressive majority (for example, the Jewish sacrificial systems); other times it confronts its ideologies and belief systems (for example, views on angels) and its political and cultural domination (for example, priests and synagogues). It even recasts certain institutions such as the Sabbath and covenant by redefining them.

Journeying as a member of the "already and the not yet," as part of a believing minority within an unbelieving majority—even as a bilingual—carries serious practical implications. Hebrews 12:1—13:1–19 seeks to deal with the tension through exhortation. The preacher is clearly on the homestretch of his sermon. He is rallying the hope and endurance of the congregation.

It is no accident then that he begins by refocusing on Jesus (for the first time since 10:19). The rhetoric is stirring and powerful (12:1–3). The intervening cast of faith-heroes (chap. 11) is now a cheering crowd, not of spectators but exhorters, since they are testifiers (martur— witness). Jesus is at the finishing line in the middle of the amphitheater of life. The believers are running a long-distance race, not a sprint; a group/community race, not an individualistic/competitive one. And like the athlete, they strip themselves of every- and anything that deters their faith.

It is a race of endurance. Yet, because they are sons (and daughters) they are accountable. The Father takes ultimate responsibility, though, for their punishing regimen and routine (12:5–13).

Since they are not running alone, relationships must be peaceful and transparent. It is from a position of integrity that grace is shared (12:15). This fends off bitterness and immorality (12:16, 17).

The preacher bestows the honor of privilege upon the congregation (12:18–24) that carries a foreboding responsibility (12:25–29). Remembering one’s duality (including heavenly citizenship), however, can help (12:28).

Whereas the preacher might have been jogging in chapter 12, he gathers rhythmic pace in chapter 13 with the theme of love in the community. The community must practice hospitality (13:1,2), remember the casualties (13:3), maintain integrity with sex and money (13:4–6), and respect past leaders (13:7). In addition, present leaders (13:17–19) must be faithful to the revelation of Christ, which is contradistinctive to Judaism (13:9–13), and all because they are exiles (13:14). Is it any wonder that such "resistance" conversations among the exiles amount to an offering of praise to God (13:15–16)?

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