Chapter 12 begins[ 1 ] with an encouragement to look to the Christian's forerunner Jesus and to run the spiritual race with endurance. The discipline of God is compared with the correction by a human father. Readers are urged to be strengthened and not fall after the example of Esau. The glorious assembly to which Christians come is described. They are urged to listen to Him who speaks from heaven (see chart HEBREWS 12 OUTLINE).
Chart HEBREWS 12 OUTLINE
1. Encouragement to run the spiritual race with endurance (Heb 12:1, 2).
2. God's discipline compared to correction by a human father (Heb 12:3-11).
3. Be strengthened and not fall after example of Esau (Heb 12:11-17).
4. The glorious assembly to which Christians come (Heb 12:18-24).
5. Urged not to refuse to listen to Him who
speaks from heaven (Heb 12:25-29).
12:1, 2 Therefore we also, since we are surrounded by so great a cloud of
witnesses, let us lay aside every weight, and the sin which so easily ensnares
us, and let us run with endurance the race that is set before us, 2 looking unto
Jesus, the author and finisher of our faith, who for the joy that was set before
Him endured the cross, despising the shame, and has sat down at the right
hand of the throne of God.
Therefore [wherefore].[ 2 ] The Hebrew writer draws an inference from chapter
11 where many faithful witnesses were introduced. That inference leads to
complete trust in Jesus and then to a changed and steadfast life.
We also [also].[ 3 ] In some of Paul's epistles, "we" refers to the apostles but not
so here. "We also" alludes to the writer and his readers.
Since we are surrounded by [seeing we, seeing we also, are compassed about,
compassed about with, since we have, having surrounding us, so great a cloud
of witnesses around us].[ 4 ] "Witnesses" may be used in the sense of spectators
(see 1Ti 6:12). The spectators may the faithful heroes of old described in
Hebrews 11. They had borne witness to their faith by their lives in difficult
circumstances, many by martyrdom.[ 5 ] They are pictured as onlookers or witnesses
observing the struggle of Christians as in an arena, amphitheater or colosseum.[ 6 ]
Perhaps 100,000 onlookers, heroes of faith,[ 7 ] though now in paradise, look down
on Christians as they participate in various contests[ 8 ] or races. If a Christian
would glance quickly toward the grandstand, the many spectators might appear to
him like a great cloud (see chart CLOUD OF WITNESSES).
Jesus spoke of some Gentile witnesses who would condemn His own generation.
Let us lay aside every weight [laying aside, let us also lay aside, every
weight].[ 9 ] When ancient runners trained with weights strapped around their
ankles, they laid them aside during the race. We are told that some of them even
removed their underwear in order to run less encumbered. Christians are pictured
as runners who want something extra in order to victoriously finish their race.
They are encouraged to lay aside every hindrance that might retard faithful
running. Every suspected dishonest contemplation, impure imagination or
improper influence should be immediately discarded for Christ. Even activities,
not wrong in themselves, are to be laid aside if they hinder service to Christ.
And the sin which so easily ensnares us [and sin which clings so closely,
which doth so easily beset us, entangles us].[ 10 ] Some interpreters explain "the
sin" as a weakness that the devil tries to use against a Christian. Such a sin, if
committed, is said to be a "besetting sin." But notice the article in the Greek, the
sin. The Hebrew writer must have had a specific sin in mind. The sin, so often
alluded to in this epistle, is unbelief. Jesus implied that unbelief is a sin.[ 11 ]
And let us run with endurance [and let us run with perseverance,
patience].[ 12 ] The Christian race requires perseverance and tenacity all the way
to the finish line. Steadfastness is essential until at last each runner receives a
crown of victory.
The race.[ 13 ] There is something about the Christian life that is very much like
a race (see 1Co 9:24; Ga 2:2; Php 2:16; 2Ti 2:5; 4:8). First of all the race must
be entered according to rules. This corresponds to believing and obeying the
gospel. Then there is the race course itself where one might tend to give up too
soon or be distracted by conditions or other runners. Finally, there is the goal.
In the case of the Christian the goal is eternal life in heaven.
That is set before us [that lies before us].[ 14 ] The Hebrew writer spoke before
of Christians having fled for refuge "to lay hold of the hope set before us" (Heb
6:18). Here, he demonstrates that the race course is clearly marked out. The
gospel gives the "rules of the road." The inspired will of God points out both
positive and negative influences and actions that motivate, inspire or that may
discourage Christians.
[12:2] Looking unto Jesus [looking to, looking steadfastly on, Jesus].[ 15 ] The
idea of concentration in the Greek verb has been captured by several translators
who render "fixing our eyes on." This idea is made clearer by Paul in his letter
to Philippi.
Jesus is not just one of the many witnesses (see (1Ti 6:13; Re 1:5; 3:14). He is
our forerunner, the perfecter of our faith.[ 16 ]
The author [the pioneer, the leader].[ 17 ] The Hebrew writer has previously
mentioned that Christ is the Captain of salvation.
Jesus is Captain (Heb 2:10), Author (Heb 12:2) and Prince (Re 1:5). Some
lexicographers avoid the term "author" because they have concluded that Christ
was not the originator of "faith." However, the article "the" implies that Christ
is the beginner of "the faith," that is the belief system of the gospel (compare Ac
6:7; 13:8; Ga 1:23; 3:23; Jude 3).
And finisher [and perfecter, completer].[ 18 ] Jesus is the perfecter of the
Christian's faith in that He set the perfect example of belief and obedience to the
Father's will. He is the perfecter of faith in that he provides the eternal reward
to those who reach their goal. Most of all, He is the One who speaks to us the
words of the NT that produces saving faith (Ro 10:17).
Of our faith [of faith, of the faith].[ 19 ] Christ is the author of His doctrine, the
faith, the truth, the word (see Joh 8:31, 32; 12:47, 48; 2Jo 9, 10; Jude 3). The
NEB paraphrases this passage: "on whom faith depends from start to finish."
Calvinists probably find a degree of false comfort in this weak rendering.
Who for the joy that was set before Him [who, in view of, considering, the
joy lying before him].[ 20 ]
Endured the cross.[ 21 ] To a Jew, one who was hanged on a cross was accursed
(De 21:23). In ancient times, a shameful cross was not an item of jewelry. It was
instead a symbol of the most agonizing torture and death. It was a disgraceful
wooden construction upon which the vilest of criminals bled and died swearing.
Despising the shame [having despised, without regard for, its shame].[ 22 ] The
sinless Son of God was shamefully beaten (scourged) and then executed like a
common criminal. The cross was considered a suitable means of killing slaves and
the vilest malefactors. It was so shameful that Roman citizens were exempt from
it. Jesus despised the reproach, disgrace and shame. Yet He counted it necessary
for Him to endure in order to pay the cost for our salvation.
And has sat down at the right hand of the throne of God [and is, and hath
set down, seated, at the right of the throne of God].[ 23 ] Sitting down is thought
by some to be figurative as in other passages such as Hebrews 1:3; 8:1; 10:12 but
here it may be literal (see Heb 1:3; 10:12).
Christ shares in God's universal rulership of the universe. Especially significant
is that He is head of the church (Eph 1:18-23). It is a great encouragement to
think of Jesus as the Victor over death and the grave, enthroned and crowned at
God's own right hand.
For consider Him [consider well him].[ 24 ] Not only is Christ an inspiration to
every saved person because He is at the right hand of God but because he endured
and suffered for them. He endured much more than people ever do for Him.
When Christians consider Him, they never become weary or faint-hearted.
Who endured such hostility [that, that hath, endured so great gainsaying,
contradiction, opposition].[ 25 ] Courageously, Christ endured contradiction,
opposition, rejection, betrayal, deceit, false judgment and cruelty. The hostility
against Him included everything He endured up to and including His suffering,
bleeding and dying on the cross.
From sinners [of sinners, by sinful people].[ 26 ] No others but sinners would
have been hostile toward the sinless Son of God. Neither would any righteous
person be hostile toward His true followers.
Against Himself.[ 27 ] The plural pronoun in some Greek texts may be correct.
If so, the idea would be that hostile sinners actually opposed themselves. If the
singular is correct, the hostility is understood to be against Christ. It is, however,
always true that those who oppose Christ harm themselves as well as others.
Lest you become weary [that ye, so that you, be not, not be, may not grow,
wax not, weary, lest ye be wearied].[ 28 ] Notice that considering Christ is an
antidote for becoming weary and losing heart.
And discouraged in your souls [or fainthearted, and faint, fainting, in your
minds].[ 29 ] One of the chief problems of any Christian is discouragement. As a
runner, he may become discouraged if he takes his eyes off Christ. As a Christian
soldier, he may become weary of the fight if he forgets his Captain.
Paul kept thinking of Christ and kept on going in spite of persecutions and
discouragements. His old self was crucified with Him, "that the body of sin might
be done away with" (Ro 6:6). He said, "I have been crucified with Christ" (Ga
2:20). He "crucified the flesh with its passions and desires" (Ga 5:24). He
boasted only in the cross (Ga 6:14).
12:4-6 You have not yet resisted to bloodshed, striving against sin. 5 And
you have forgotten the exhortation which speaks to you as to sons: "My son,
do not despise the chastening of the Lord, nor be discouraged when you are
rebuked by Him; 6 For whom the Lord loves He chastens, and scourges every
son whom He receives."
You have not yet resisted [ye have not yet resisted].[ 30 ] In the fight against
sin, the Hebrew readers had not yet suffered major persecution in which their
blood would be shed.
To bloodshed [unto, to the point of shedding your, blood].[ 31 ] One of the
contests in Herod's games was boxing. The contestants did not wear soft boxing
gloves but wound rugged leather thongs around their fists. Some were known to
wrap pieces of metal inside the leather. Fighters were often covered with blood
from the unmerciful blows. The struggles of Christ and many of those mentioned
in the chapter of faith had resulted in bloodshed (Php 2:8; Heb 11:35, 37). The
conflicts against sin of the original readers of the Hebrew letter had not yet
reached that extreme. Paul was concerned about his own life.
Striving against sin [in your struggle, wrestling, against sin].[ 32 ] The
Christian is in a real battle against sin (see note on 2Co 10:4). Nothing could be
more false than the idea that some have promoted, saying that the Christian is to
relax and let the Holy Spirit do all the fighting by using His own sword.
[12:5] And you have forgotten [and have you, and ye have, quite
forgotten].[ 33 ] Early Greek NT manuscripts were without periods and questions
marks. Some understand this phrase to be a question; others an accusation.
The exhortation.[ 34 ] The writer seems to accuse his readers of utterly forgetting
the above exhortation from Proverbs 3:11, 12. Those who forget such things may
be in grave danger of falling away from Christ. An exhortation from the OT
Scriptures is called upon to encourage Christians.
Which speaks to you as to sons [which speaketh, which addresses you, was
addressed, which reasoneth, unto you, with you, as, as with, as unto,
children].[ 35 ] An OT passage is to be considered by those who are sons of God.
That is, Christians are to reason concerning it. This, in no way, implies that they
Christians are under the OT as law (see notes on Col 2:14-16; Heb 7:12).
Nevertheless, Christians may learn a lot about God's attitude toward sin by
studying the OT Scriptures.
My son.[ 36 ] Job's friend Eliphaz, in his effort to show that the innocent do not
suffer, said,
Do not despise [do not regard lightly, regard not lightly, despise not, despise
not thou].[ 37 ] There is a purpose in the Lord's chastening. Christians are to look
for lessons in it and not disregard or take it as a matter of course. They are to
seriously consider God's chastening.
The chastening of the Lord [the discipline of the Lord].[ 38 ] The Greek word
for "chastening" or "discipline" alludes to the kind of correction administered in
order to train children.
Nor be discouraged [nor lose courage, nor faint].[ 39 ] In verse 2, the readers
were admonished to consider Jesus' suffering in order to avoid losing heart. Once
again they are urged not to be discouraged, this time by misunderstanding His
chastening and reproof. As F. Scott Peck said, "Life is difficult."
When you are rebuked by Him [when, when thou art, punished, reproved,
of him].[ 40 ] The writer does not say "if" but "when" you are rebuked. Therefore,
Christians may expect the Lord to discipline, chasten and correct His precious
children.
[12:6] For whom the Lord loves [for him whom the Lord loveth].[ 41 ] So far
as I know God loves us without a logical reason. Because of His great love He
gave His only begotten Son to die for us. In addition, His love is demonstrated
by the reproof and correction of His children. Chastening, then, is not a sign of
God's displeasure, but of His love. The tender heart of God was unveiled by
Jeremiah.
God's yearning over His people is shown by these words revealed through
Hosea:
He chastens [he chasteneth, disciplines].[ 42 ] This is the word Pilate used when,
about to scourge Jesus, he said, "I will therefore PAIDEUSAS chastise Him and
release Him" (Lu 23:16). Life may become strenuous and perplexing. Hard times
may be used to correct and improve Christians, not to discourage and dishearten.
And scourges [and he chastises, scourgeth].[ 43 ] Christians may expect a
figurative "whipping" from God.
Every son whom He receives [every son whom he receiveth].[ 44 ] There does
not seem to be any exceptions to God's chastening. Every son of God, every
Christian, is included here. No one is exempt from God's discipline. "We must
through many tribulations enter the kingdom of God" (Ac 14:22). Robert Milligan
agreed.
12:7, 8 If you endure chastening, God deals with you as with sons; for what
son is there whom a father does not chasten? 8 But if you are without
chastening, of which all have become partakers, then you are illegitimate and
not sons.
If you endure chastening [it is for discipline, for chastening, that ye, that you
have to, endure, what you are enduring is training].[ 46 ] A Christian endures for
a purpose. That purpose is for correction and refinement.
God deals with you as with sons [God is treating you, dealeth with you,
conducts himself toward you, as, as towards, children].[ 47 ] Christians endure
suffering from God. Instead of proving His disfavor, it identifies them as His
sons.
For what son is there whom a father does not chasten? [what son is he, for
who is the son, that, whom, his father, the father, chasteneth not, does not
discipline, train?].[ 48 ] Discipline and sonship go together.
[12:8] But if you are without chastening [if you are left, but if ye be, without
discipline, without chastisement].[ 49 ] One's sonship is in question if he is without
chastening.
Of which all have become partakers [whereof all, in which all share, are,
have been made, have participated].[ 50 ] All legitimate sons of God are partakers
of His discipline.
Then you are illegitimate [then are ye bastards].[ 51 ] The converse of the idea
that legitimate children are disciplined is true. Many illegitimate children
anticipate that their fathers will neglect or move away them. They do not expect
him to discipline them at all.
And not sons [and not children of God].[ 52 ] Bastards or illegitimate children
may not always suffer during their earthly life. On the other hand, those who
have God as their spiritual Father and Christ as their Savior accept suffering as a
part of life's training.
12:9, 10 Furthermore, we have had human fathers who corrected us, and we
paid them respect. Shall we not much more readily be in subjection to the
Father of spirits and live? 10 For they indeed for a few days chastened us as
seemed best to them, but He for our profit, that we may be partakers of His
holiness.
Furthermore [besides this, moreover, also].[ 53 ]
We have had human fathers [we had earthly fathers, the fathers of our
flesh].[ 54 ]
Who corrected us [to discipline, chasten, us, as chasteners, which corrected,
disciplined, us].[ 55 ]
And we paid them respect [and we respected, reverenced, them, and we gave
them reverence].[ 56 ]
Shall we not much more readily be in subjection? [and shall we not much
rather be subject, submissive].[ 57 ] The Father of spirits is perfect and so is His
discipline. His purpose is entirely benevolent (see 2Pe 1:4). But the present verse
mainly has to do with obedience to the gospel and dedication to God's will (see
note below on And live).
To the Father of spirits [unto the Father of spirits].[ 58 ] The Israelites fell into
emotional turmoil after Korah, Dathan, Abiram and others rebelled but even so
they recognized that God was "the Father of spirits."
Moses and the prophets give additional details on the subject of God being the
Father of spirits (see chart FATHER OF SPIRITS).
And live.[ 60 ] Disobedient children were condemned to death by the Law of
Moses.
The passage above from Deuteronomy presents a type of the dreadful punishment
to be inflicted upon disobedient and rebellious children of God (see Heb 10:39).
The outcome of being in subjection to the Father of spirits is to live! A quality
spiritual life on earth begins by obeying the gospel and then by living faithfully in
harmony with the truth. Jesus discussed this in the famous chapter on the Bread
of Life.
Christians enjoy the abundant life of which Jesus spoke (Joh 10:10).
In the Galatian letter we have Paul explaining his spiritual life before the Antioch
church.
The ultimate result of being in subjection to the Father of spirits is eternal life
in heaven (see notes on Tit 1:2; 3:7).
[12:10] For they indeed for a few days [indeed they, for, for they verily, for
a short time, for a little while].[ 61 ] The writer of Hebrews refers to the duration
and sort of discipline that had been administered by earthly parents. Its duration
was short in that it was completed during childhood and youth. Its quality varied
because it was meted out according to the best judgment of human parents.
Chastened us as seemed best to them [disciplined us, they at, after, their,
their own, pleasure, as it pleased them, seemed good to them].[ 62 ] Fathers and
mothers may do their best to discipline their children. At least, they think so.
Still, the parents are subject to mistakes, misunderstandings and short-sightedness.
They try to be impartial but it is difficult to discipline children without passion or
temper being brought to bear. The purpose of discipliner should be to mold the
character of the disciplinee. A vent for personal anger may turn out to be more
for the good of a parent than the child. Nevertheless, most adults are able to look
back on discipline they received as children with a realization that it helped them
become better workers and better citizens. Even if a parent was in error in his
discipline, a child may, in the long run, benefit from it.
But He for our profit [but he does it, disciplines us, for our benefit, for our
good, for profit].[ 63 ] God's discipline is never a failure because of an error on
His part. Any discipline that comes from Him is always for our good, as C. S.
Lewis wrote:
That we may be partakers of His holiness [that we may share, that we may
be, might be, partakers of, in order to the partaking in, his holiness].[ 65 ]
Notice the chain of thought. We are in subjection to the Father of spirits (verse
9) that we may share His holiness (verse 10). What comes between the subjection
and the holiness is discipline--sorrowful, grieving, distressful discipline with no joy
at all.
12:11 Now no chastening seems to be joyful for the present, but painful;
nevertheless, afterward it yields the peaceable fruit of righteousness to those
who have been trained by it.
Now no chastening seems to be joyful for the present [all, indeed all,
discipline, but no chastening, rather than pleasant, seemeth, at the time, for
the moment, to be joyous, matter of joy].[ 66 ] Discipline administered by parents
does not seem pleasant or joyful at the time. Neither does the discipline meted out
by our Heavenly Father.[ 67 ]
But painful [but grievous, of grief, unpleasant, seems painful].[ 68 ] Some
never learn from God's discipline. Only those who are "trained by it" or
"exercised thereby" are benefitted. "Before I was afflicted I went astray, but now
I keep Your word" (Ps 119:67). "It is good for me that I was afflicted, that I may
learn Your statutes" (Ps 119:71).
Nevertheless, afterward it yields [later, but, yet, afterwards, it yieldeth].[ 69 ]
If Christians can rejoice in persecution for righteousness (Mt 5:10-12; Lu 6:22;
compare 2Th 1:4-7) perhaps they can learn to enjoy the outcome of the Lord's
chastening.
The peaceable fruit of righteousness [even the fruit of righteousness].[ 70 ] The
peaceable fruit of righteousness is the best-tasting fruit in the world. It is enjoyed
after the discipline is over and its lessons are being put into practice.
To those who have been trained by it [unto them, which are, that have been,
exercised, thereby].[ 71 ] Christians who have been through the crucible of
discipline appreciate God's correcting hand. These tried and tested souls need to
help those now being disciplined to see it through to its happy end.
12:12, 13 Therefore strengthen the hands which hang down, and the feeble
knees, 13 and make straight paths for your feet, so that what is lame may not
be dislocated, but rather be healed.
Therefore [wherefore].[ 72 ] The Hebrew writer resumes the figure of a
contestant or runner (see verse 1).
Strengthen [lift, lift up].[ 73 ] In addition to the figure of runners in a race,
picture the people coming from captivity on the long march back to Jerusalem.
They are weary, emotionally drained and tender of foot. Stronger travelers
encourage the weaker ones according to the strength that comes from the Lord.
The hands which hang down [your drooping hands, the hands that are weak,
that hang down].[ 74 ] The Holy Spirit takes a thought He had given to Isaiah who
wrote primarily of the restoration of the Jews to be led by Zerubbabel. "Strengthen
the weak hands, and make firm the feeble knees" (Isa 35:3; compare 1Th 5:14).
The passage may also contain an allusion to weak Christians on the upward
journey to eternal life.
And the feeble knees [and strengthen your weak knees, and the palsied,
failing, knees, and the knees that are feeble].[ 75 ]
The Hebrew Christians were somewhat cheerless. On the "holy highway" to the
heavenly Jerusalem, they had become disheartened, possibly by God's chastening.
Hands of the tired runners of the Christian race were hanging down and their
knees were feeble. They needed encouragement. The Hebrew epistle provided
just that but fellow Christians needed to help as well.
[12:13] And make straight paths for your feet.[ 76 ] Christians are to do their
best to make their route to heaven plain, clear and right. Regular Bible study,
prayer and assembling together helps to make it smoother. Stronger Christians
provide circumstances and encouragement for weaker ones so that their pathway
will be easier. They unremittingly endeavor to make "straight paths" for children,
relatives and friends in order to encourage them to be faithful to the Lord.
So that what is lame [that that, lest that, which is lame, the weak].[ 77 ] Some
of those who are following Christ are lame spiritually. They need special care and
encouragement.
May not be dislocated [may not be put out of joint, be not, will not be,
turned aside, out of the way].[ 78 ] Minor injuries such as sprains, cuts and bruises
need first aid in order to prevent worse problems. Christians with "insignificant"
problems need to receive care from stronger members.
But rather be healed [but that rather it may, but let it rather, be
restored].[ 79 ] The inference is that, with the proper attention, weak and injured
church members may be brought back to useful service (compare Ro 15:1; Ga 6:1-5; Jas 5:16).
12:14-16 Pursue peace with all people, and holiness, without which no one will
see the Lord: 15 looking diligently lest anyone fall short of the grace of God;
lest any root of bitterness springing up cause trouble, and by this many
become defiled; 16 lest there be any fornicator or profane person like Esau,
who for one morsel of food sold his birthright.
Pursue peace with all people [seek, strive for, follow, follow after, peace with
all, with all men].[ 80 ] Peace is important with God. He wants Christians to be
peacemakers. In the beatitudes Jesus taught that peacemakers are blessed by being
called God's children (Mt 5:9). "People" or "men" is italicized in some versions
because there is no corresponding word in the Greek text. Some prefer to supply
"brethren" (compare Ro 14:19; 1Co 10:32). Christians are to pursue peace with
everyone, not revenge, hostility or discord.
And holiness [and for the holiness, and the sanctification].[ 81 ] Verse 10
implies one of the reasons to endure God's chastening is "that we may be partakers
of His holiness." Israel, under the OT Law, did not attain holiness (Ro 9:31). So
Paul urged the Roman brethren:
Holiness is not an optional extra.[ 82 ] Notice the words now and slaves in Romans
6:19. "Now" proscribes the time when the command should be obeyed. "Slaves"
alludes to total dedication to the task.
Without which no one will see the Lord [without which no man shall see the
Lord].[ 83 ] In Matthew 5:8 Jesus said that the "pure in heart" shall see God. We
may infer that being holy and being pure in heart are the same. Souls are purified
when people obey the truth (1Pe 1:22). Then and there they become pure and
holy. "See the Lord" may be a figure borrowed from the privilege of being in the
presence of and associating with kings. The pure in heart shall "see God" (Mt
5:8). Believers shall "see life" (Joh 3:36). Servants of the Lamb "shall see His
face" (Re 22:4). Seeing the Lord, God, His face and life are all terms that picture
eternal salvation.
[12:15] Looking diligently [see to it, looking carefully, watching].[ 84 ] One
obligation that must not be overlooked concerns the direction of one's attention.
First, attention needs to be given one's own salvation and then to that of someone
else. Every Christian needs both to care for and encourage others. None should
allow himself to let bitterness take over and be lost, that is, come short of the
grace of God. None should fail in helping others guard against the same.
Lest anyone fall short [that no one, lest any man, there be any one, fail, fail
to obtain, falleth short, falls behind, who lacks].[ 85 ] Recall again the picture of
Christians advancing toward the holy city, heavenly Jerusalem. Willful or careless
stragglers, those holding back or completely off the path, may never reach the
goal. If they do not, they lose all of the benefits of the grace of God and will be
eternally lost.
Of the grace of God [the, from the, grace of God].[ 86 ] The grace of God is
that which enables the feet of Christian runners to be planted on the shores of
heaven at last. If anyone comes short of grace he loses heaven (see Ga 5:4, 7).
In Hebrews 10:38, the writer spoke of those who draw back. Here the picture is
of undue carelessness so that a runner is left behind in a cloud of dust. Because
of his intentional drawing back, indifference or lack of effort, he forfeits his prize.
Lest any root of bitterness [lest a, that no, "root of bitterness"].[ 87 ] A "root
of bitterness" is anyone who turns away from the Lord. When God was
establishing His covenant with the Israelites, He warned about serving heathen
gods.
A "root bearing bitterness or wormwood"[ 88 ] included not only people who went
and served "the gods of these nations" but who boasted[ 89 ] about it.
Notice the harsh warning:
The NASB renders the first of the above verse: "The Lord shall never be willing
to forgive him." in Moses' song apostate Israel is described.
Springing up [spring up, grow up].[ 90 ] About a year ago I cut down a paradise
tree that was growing in my back yard. Since then hundreds of little paradise trees
sprang up everywhere. The evil of one person who rebels against God may spread
to many others (1Co 5:6; Ga 5:9).
Causes trouble [and cause trouble, trouble you].[ 91 ]
And by this many become defiled [and by it corrupt many, through it,
thereby, the many be defiled].[ 92 ] In the NT, defiled ones are classed with the
unbelieving of whom Paul said, "Even their mind and conscience are defiled" (Tit
1:15).
Lest there be any fornicator [that no one be immoral, lest there be any
fornication, that there be no sexually immoral person].[ 93 ] One characteristic
of them is that they regard that which is sacred as common.
Or profane person [or an unholy person, irreligious].[ 94 ] I do not believe that
the present passages implies that all defiled persons are fornicators. Paul wrote
that the Law was made for the unholy and profane.
Like Esau [as Esau].[ 95 ] Esau may have been a fornicator but it is not certain
that the Hebrew writer so accused him.[ 96 ] He was definitely a profane person
because he regarded that which was sacred (his birthright) as common.
Who for one morsel of food [who for one meal, a single meal, one mess of
meat].[ 97 ]
Sold his birthright [sold his own birthright].[ 98 ] A birthright gave several
advantages (see chart ADVANTAGES OF A BIRTHRIGHT). Probably the most
important feather had to do with the coming of the Messiah through the firstborn.
A disregard for this one thing was enough to make Esau a profane person. A
check of the genealogical lists will reveal that God set aside this rule in several
cases. For example, Isaac was preferred to Ishmael; Jacob to Esau; Judah to
Reuben.[ 99 ] For the Messianic lineage, David was chosen over his older brothers.
Solomon was chosen over Adonijah.[ 100 ]
To Esau, at that moment, selling the birthright must have seemed
inconsequential. He was tired and hungry. Did he think that it would not do him
any good if he died of hunger? Did he think that a quick meal here and now
would offer more gratification than any future benefits of an uncertain birthright?
12:17 For you know that afterward, when he wanted to inherit the blessing,
he was rejected, for he found no place for repentance, though he sought it
diligently with tears.
For you know [for ye know].[ 101 ]
That afterward [that even, that also, how that, afterwards].[ 102 ] Esau had
already made the sale of his birthright.
When he wanted to inherit the blessing [desiring, when he desired, when he
would have, inherited the blessing].[ 103 ] The birthright Esau sold held the very
blessing he desired.
He was rejected.[ 104 ] It was too late for Esau. His birthright had been sold.
His blessing had been given to another. It was irrecoverable.
For he found no place for repentance [for he found no chance to repent, of
repentance, for a change of mind in his father].[ 105 ] Later on, Esau had second
thoughts but no matter how hard he pleaded, he could not bring about a change of
mind in his father Isaac.
For the father to arbitrarily cancel a blessing after it was officially given was not
consistent with the rules of birthrights and blessings. He would not force the
cancellation of the sold birthright or recover it for Esau. He could not, he should
not, he did not, change his mind.
Though he sought it diligently with tears [although he sought it, sought it
earnestly, carefully, with tears].[ 106 ] Because of the wording of this phrase, it
may be that Esau did everything possible to find repentance[ 107 ] in his own heart.
However, the meaning evidently is that he found no place for a change of mind
in his father Isaac.
Isaac went ahead and blessed Esau but it was a "secondary" blessing. He did not
rescind or alter the blessing already bestowed upon Jacob.
In Hebrews 4, we learned that it is possible to come short of the promised rest
in heaven. The present chapter teaches that a person may "fall short of the grace
of God" (Heb 12:15). It is also possible for a person to be rejected as was Esau.
12:18, 19 For you have not come to the mountain that may be touched and
that burned with fire, and to blackness and darkness and tempest, 19 and the
sound of a trumpet and the voice of words, so that those who heard it begged
that the word should not be spoken to them anymore.
For you have not come [for ye are not come].[ 108 ] The coming of the
Israelites to Mount Sinai was a type of Christians coming to Mount Zion (see verse
22) but there is a great difference between the two comings. The first was one of
fear; the second, of joy. The Greek perfect tense suggests that Christians have
come to Mount Zion and their present state is affected by that coming. In other
words, they had obeyed Christ (Heb 5:9) and remained as Christians. They gladly
received the word (Ac 2:41), and continue to serve the Lord with gladness
(compare Ps 100:2; Ac 2:42).
To the mountain [unto a, the, mount].[ 109 ] There is no doubt that the mountain
alluded to is Sinai[ 110 ] but there is some question as to just which mountain is in
fact Sinai.
That may be touched [to what might be touched].[ 111 ] Mount Sinai was
tangible, corporeal, touchable. The Lord warned Moses:
Although Mount Zion, to which Christians come, is spiritual and heavenly, it
must not be thought of as imaginary. It is very true and real. It is as real as the
body of Christ and as actual as salvation from sin.
And that burned with fire [a blazing fire, and was all on fire].[ 112 ] At the
time of the giving of the Law, Mount Sinai was "on a smoke" (KJV).
And to blackness and darkness [and, and unto, nor unto, blackness, and
obscurity, gloom].[ 113 ] The Israelites were acquainted with darkness. One of the
plagues of Egypt was "thick darkness" (Ex 10:22). Much later, in pronouncing
a day of judgment upon Judah, the prophet Zephaniah painted a somber picture
when he wrote of coming trouble because of the countless sins of Judah.
However, the reference in the present verse is to the giving of the Law of
Moses.
And tempest [and a tempest].[ 114 ]
[12:19] And the sound of a trumpet [and trumpet's sound, and the sound of
a trumpet].[ 115 ] At the giving of the Law of Moses, the fire, smoke and storm
were accompanied by trumpet blasts. The people were terrified.
And the voice of words [and voice, a voice, whose words, and a voice of
words].[ 116 ] The Israelites heard the sound of God's thunderous words.
In relating this experience, Moses wrote,
Again, Moses recounted,
So that those who heard it [made the hearers, which, which voice, they that
heard].[ 117 ] The people actually heard the voice of the living God and lived (De
5:24, 26).
Begged [entreat, entreated, excusing themselves].[ 118 ]
That the word should not be spoken to them anymore [that no word more,
no further word, messages, should be spoken, be given them, unto them,
declined the word being addressed to them any more].[ 119 ] The Israelites were
afraid they would die because they heard God speaking. They begged that nothing
additional be said to them. They pleaded:
12:20, 21 (For they could not endure what was commanded: "And if so much
as a beast touches the mountain, it shall be stoned or shot with an arrow." 21
And so terrifying was the sight that Moses said, "I am exceedingly afraid and
trembling.")
For they could not endure what was commanded [for they were not able to,
bear what, that which, was enjoined, the order, the command, that was
given].[ 120 ] The mountain was touchable (verse 18), yet the people could not bear
the command to kill a beast that touched it. They also feared for their own lives.
The rigor of the command seemed too much for them to accept. They experienced
so much terror they would not approach Mount Sinai, even if they could.
And if so much as a beast touches the mountain [and if, if even, a beast,
touch, should touch, the mount].[ 121 ] For man or beast to touch the mountain
was to profane it.
It shall be stoned.[ 122 ] Any person who touched Mount Sinai at that time was
to be put to death (Ex 19:12). Likewise, an animal that touched it was to be
stoned to death (Ex 19:13).
Or shot with an arrow [or thrust through with a dart].[ 123 ] At first glance
it seems that the method of killing a beast was optional. However, "or shot with
an arrow" does not appear in several versions. Although the phrase is carried in
the NKJV, it apparently is a gloss,[ 124 ] a section added sometime after the original
was penned. In some versions, the words "with an arrow" in the OT reference are
in italics, indicating they were supplied by translators.
[12:21] And so terrifying was the sight [indeed, so terrible, fearful, was the
appearance, and the sight was so terrifying].[ 125 ] With the frightful whirlwind,
fire, smoke, earthquake blasts and the thundering voice of God, who would not be
scared out of his wits?
That Moses said, I am exceedingly afraid and trembling [Moses said, I
tremble with fear, I exceedingly fear and tremble, quake, full of
trembling].[ 126 ] Moses too feared for his life. Later, when he came down from
Sinai with the Ten Commandments, it seems that he did not want to hear God's
voice any more either. He broke the stone tablets. In one of his sermons in
Deuteronomy, he reviewed the rebellion of the Israelites together with his own fear
that was first recorded in Exodus 32:1-35.
By contrast, Christians have come to glorious Mount Zion, to the kingdom of
light.
12:22-24 But you have come to Mount Zion and to the city of the living God,
the heavenly Jerusalem, to an innumerable company of angels, 23 to the
general assembly and church of the firstborn who are registered in heaven, to
God the Judge of all, to the spirits of just men made perfect, 24 to Jesus the
Mediator of the new covenant, and to the blood of sprinkling that speaks
better things than that of Abel.
But you have come to Mount Zion [but ye are come unto Mount Sion].[ 127 ]
The Holy Spirit contrasts NT Mount Zion to which Christians come, with the OT
Mount Sinai. Earthly Mount Zion in Jerusalem is a type of heavenly Mount Zion,
the dwelling-place of God. Think of Mount Zion as a place of joyful obedience.
There was rejoicing by those on Pentecost who gladly received the word (Ac 2:41)
who, upon being baptized, received the forgiveness of sins and then the gift of the
Holy Spirit. Sinai, on the other hand, was a site of terror.
And to the city of the living God [and unto, even to, the city of the living
God].[ 128 ] The city of the living God where He reigns and to which the redeemed
come is called heavenly Jerusalem. Christians on earth hold citizenship there (Eph
2:19; Php 3:20).
The heavenly Jerusalem [heavenly Jerusalem][ 129 ] (see chart HEAVENLY
JERUSALEM).
To an innumerable company of angels [and to myriads, innumerable hosts,
vast multitudes, of angels, innumerable angels in festal gathering].[ 130 ] Angels
are ministering spirits for those who inherit salvation (Heb 1:14). Their number
is so large it is referred to as myriads, literally, ten thousands, the plural signifying
"innumerable."
[12:23] To the general assembly [to a, and to the, assembly, the universal
gathering].[ 131 ] The Law was given by angels at a time of fear and dread (see
note on Ga 3:19). By faith Christians see a "festal host" of angels around the
heavenly throne on which Christ is exalted. The myriads of angels, together with
the church, are joyful (implied by the Greek PANEEGUREI general assembly).
This accords with what Jesus said about joy in heaven when sinners repent (see Lu
15:7, 10).
And church of the firstborn [and to the assembly of, and church of the
firstborn people].[ 132 ] In the Bible the word "firstborn" is a rather technical term.
It sometimes refers to the eldest son, the one born first of his mother and father.
However, it often means first in rank or privilege. The Lord's church is "the
church of the firstborn." Its members, as firstborn ones, have exalted privileges
and blessings (see Eph 1:3).
In the present verse, the Greek for "firstborn" is plural.[ 133 ] Faithful Christians
are "firstborn." They share the inheritance as fellow-heirs in Christ who is God's
first-born (see Ac 13:33; Ro 8:17; Col 1:18; chart CHRIST THE FIRST-BORN).
In a figure, every member of the church of Christ makes up "the true Israel of
God" (Ga 6:16). God instructed Moses to say to Pharaoh:
Today, the church, the true Israel of God, is God's firstborn. Unlike Esau,
Isaac's firstborn son who sold his birthright, faithful Christians retain their
birthright and, figuratively, their first-born sonship (see Heb 12:16).
Who are registered in heaven [which are written, enrolled, in the
heavens][ 134 ] (see charts WRITTEN IN HEAVEN OT and NT).
To God the Judge of all [and to a judge who is God of all, and to God judge,
the judge, of all].[ 135 ] The Great Judge is the Father of those whom He chastens
(Heb 12:6, 7), of those in His grace (Heb 12:15), of the church of the first-born
enrolled in heaven (Heb 12:23). He is a consuming fire (see note on Heb 12:29).
Of course, as "Judge of all the earth" (Ge 18:25), He will judge the world. He
will do so, not personally, but through Jesus Christ (Joh 5:22; Ac 17:31).
To the spirits of just men [and to the spirits of righteous people].[ 136 ] The
departed spirits of righteous men and women of all dispensations and ages abide
in the heavenly city.
[12:24] To Jesus [and to Jesus].[ 138 ] The Holy Spirit continues the thought of
"coming" or "drawing near" (see verse 22). A Christian draws near to Christ, the
Mediator. It is a sacred privilege to come to God through Him (see notes on Ro
5:2; 1Co 1:30; Heb 8:6).
The Mediator of the new covenant [mediator, the mediator, of a, the, new
covenant].[ 139 ] Jews, conversant with the OT, were aware of the famous
prophecy of the new covenant (Jer 31:31-34). The Hebrew writer, especially in
chapter 8, demonstrated conclusively that Jesus is the mediator of it. When, at the
end of time, men and women are ushered into eternity, those who have lived and
died after the cross will be judged by the new covenant, not the old. It behooves
men and women to draw near to God through Jesus Christ the Mediator of the new
covenant (see charts MEDIATOR OF NEW COVENANT A and B).
And to the blood of sprinkling [and to the sprinkled blood, the sprinkling of
blood].[ 140 ] The sprinkling of blood alludes both to the inauguration of the old
covenant (Ex 24:8) and the atonement (Le 16:14, 15). The shedding of Christ's
blood in His death was necessary for the new covenant to become of force (Heb
9:14-16; compare 10:14-18). Shedding of blood was always essential for
remission of sins.
Sprinkling of blood is necessary for salvation but not by animal blood by which
there is no remission (Heb 9:22). Peter reminded his readers that they were
chosen and that the sprinkling of blood occurs in connection with obedience to
Christ.
That speaks better things than that of Abel [speaking better, that speaketh
more graciously, than, than the blood of, Abel].[ 141 ] The blood of Christ and
the blood of Abel are personified. Christ's blood speaks better than Abel's. Abel's
blood cries out, "Vengeance! Vengeance!" (Ge 4:10). Christ's cries out, "Mercy!
Mercy!" Abel may have recognized a connection between faith, blood and
forgiveness. However, there are many things about salvation in Christ he probably
knew little or nothing about (see note on Heb 11:4; chart ABEL DID NOT
UNDERSTAND).
1. That everyone must come to God through Christ
(Joh 11:25; 14:6).
2. God set forth Christ as a propitiation by His blood
(Ro 3:25).
3. That God might be just and the justifier of the one
who has faith in Jesus (Ro 3:26).
4. God having provided something better for us, that
they should not be made perfect apart from us
(Heb 11:40).
12:25, 26 See that you do not refuse Him who speaks. For if they did not
escape who refused Him who spoke on earth, much more shall we not escape
if we turn away from Him who speaks from heaven, 26 whose voice then shook
the earth; but now He has promised, saying, "Yet once more I shake not only
the earth, but also heaven."
See [see to it].[ 142 ] In summation of the thoughts presented in verses 28-30, the
Holy Spirit urges His readers to "See" or "See to it." That is, they were to take
care that they did not refuse the message of Christ (see verse 24; note on Heb
3:12).
That you do not refuse [that ye refuse not, that you do not reject].[ 143 ] At
Sinai, the Israelites asked that God not speak directly anymore to them (see verse
19). At the time, they were extremely frightened. Their refusal foreshadowed
many similar occasions in the wilderness when they did not want to listen to God's
word. This was what the Hebrew writer was talking about when he said,
Refusing Him (Christ) who is speaking reminds one of the parable of the Great
Supper, when all "began to PARAITEISTHAI make excuses" (Lu 14:18). Men
and women have made multitudinous and lame excuses for not heeding the Lords's
message. At the judgment He will reprove those making excuses (Mt 7:22, 23).
Him who speaks [him that speaketh, is speaking].[ 144 ] Christ and His blood
still speaks through the gospel. He is speaking to us through the pages of the NT.
Christians, who turn back to the OT Judaistic system are, in effect, refusing the
blood of Christ that speaks "Mercy!" (see note on verse 24).
For if they [for if those].[ 145 ] The Hebrew writer Spirit alludes to those who
came out of Egypt with Moses. As if speaking to the same wilderness-generation,
he wrote to Christians:
In chapter 4 the Holy Spirit calls that generation "they" just as in the present
verse. "They" disregarded the message of God, His law.
Did not escape [escaped not].[ 146 ] Earlier, the Hebrew writer introduced the
question, "How shall we escape" (Heb 2:3). The judgment is coming for everyone
(Heb 9:27). "It is a fearful thing to fall into the hands of the living God" (Heb
10:31; see chart MUCH LESS SHALL WE ESCAPE).
Who refused Him who spoke on earth [who had, when they, rejected him
that spake, warned, was warning them, uttered the oracles, on earth].[ 147 ]
The Greek implies that the one who warned the Israelites was speaking from God.
God warned them through Moses, the one who "spoke on earth" (see Thayer in
footnote). Barclay observed,
Much more shall we not escape if we turn away [much less, how much less,
shall we escape if we reject, much more shall not we escape who, we who, can
we escape if we reject him][ 149 ] (see chart MUCH LESS SHALL WE ESCAPE).
From Him who speaks from heaven [him who warns, that speaketh, warneth,
who does so, who is, from heaven].[ 150 ] God, who speaks from heaven, has
"spoken to us by His Son" (Heb 1:2; see note below on verse 26). Although Jesus
may have spoken with a Galilean accent, He gave a heavenly message. The Son
of God, God the Son, warns from heaven. Hear Barclay again:
[12:26] Whose voice [His voice].[ 152 ] God's voice shook the earth.
Then shook the earth [shook the earth then].[ 153 ]
But now He has promised [ but now he hath promised].[ 156 ] After the return
from captivity,[ 157 ] the quality of the rebuilt temple did not equal its former glory.
God assured Zerubbabel that His Spirit was still abiding in their midst and that the
nations would be shaken. The Hebrew writer quotes, saying,
Saying, Yet once more [saying, Yet once, once for all].[ 158 ] The complete
fulfillment of what God foretold was not to be in OT times. "Yet once more"
implies one more time when the earth will be shaken (see note below on verse 27).
The promise was to have a fulfillment in the distant future (see 2Pe 3:7-10).
I shake not only the earth [I will shake not only the earth, will I make to
tremble not the earth only][ 159 ] (see Ge 28:15; De 31:6-8; Jos 1:5).
But also heaven [but also the heaven].[ 160 ] Both the heavens and the earth will
perish.
Now this yet once more indicates [but the, but this, this phrase, and this
word yet once, yet once for all, signifies, signifieth].[ 161 ] The indication is to
a future shaking that will be final, that is, the end of the earth.
The removal [the removing].[ 162 ] Paul observed, "For the form of this world
is passing away" (1Co 7:31). John recognized this and more.
Of those things that are being shaken [of what is, of those things that are,
of the things that can be, shaken].[ 163 ] The things that are shaken are the
created things. The shaken things are removed. They do not "remain." Some
perceptive scholars claim to have seen in this an allusion to the removal of the
whole Jewish system in AD 70.
As of things that are made [as being, as having been, as of what has been,
that have been, made].[ 164 ]
That the things which cannot be shaken may remain [in order that what,
that those things, which are not, that what is not, that the things that cannot
be, shaken may remain].[ 165 ] The church of our Lord cannot be shaken (see
chart UNSHAKABLE THINGS).
12:28, 29 Therefore, since we are receiving a kingdom which cannot be
shaken, let us have grace, by which we may serve God acceptably with
reverence and godly fear. 29 For our God is a consuming fire.
Therefore [wherefore].[ 166 ] The Holy Spirit uses information about removing
"created things" as a motivation to show gratitude and to offer to God acceptable
service. The attitude of Christians is one of reverence and awe.
Since we are receiving a kingdom [receiving, we receiving, for receiving, a
kingdom].[ 167 ] The kingdom that reaches into heaven is, on earth, the church of
Christ.
Which cannot be shaken [not to be shaken, that, for that, cannot be
moved].[ 168 ]
Let us have grace [let us be grateful, let us be thankful].[ 169 ] Christians are
grateful for the kingdom. As Timothy Dwight wrote:
By which we may serve God [and thus, through which, whereby, let us serve
God, offer, we may offer service, to God].[ 170 ]
Acceptably [acceptable worship, well-pleasing to God, in a pleasing
manner].[ 171 ] The word "acceptable" was used of Enoch being pleasing to God
(Heb 11:5). "But without faith it is impossible EUARESTEESAI to please Him"
(Heb 11:6). It is also applied to benevolent work.
With reverence.[ 172 ] Christians worship God with great respect. Their souls
are prostrate before Him.
And godly fear [and awe, fear].[ 173 ] The realization that God is a consuming
fire keeps me on my toes as I worship and serve daily the Great King of the
Universe. Worship not acceptable include actions not done by faith (see Ge 4:5)
and offering strange things not commanded (Le 10:1-3). Sinful actions include
encouraging sin for money, disobeying direct commands like King Saul (1Sa 15)
and disrespecting God's instructions like Uzza (1Ch 13:7-11).
[12:29] For our God is a consuming fire [for also our God is a consuming
fire].[ 174 ]
Our Lord is "a consuming fire, a jealous God" (De 4:24). This aspect of Deity
relates to the destruction of the enemies of Israel (De 9:3). Malachi predicted the
coming of the Lord. He was to be "like a refiner's fire and like launderer's soap"
(Mal 3:2; compare Mal 4:1).
God's holy anger blazes toward the rebellious and toward those who reject the
sacrifice of His only begotten Son (compare 2Th 1:7-9). The book of Hebrews
warns against neglect (Heb 2:1-4), a heart of unbelief (Heb 3:12, 13), crucifying
afresh the Son of God (Heb 6:4, 5), judgment to come (Heb 9:27), willful sin
(Heb 10:26, 27) and drawing back to perdition (Heb 10:29-31).
On the other hand, the book of Hebrews offers much encouragement to hold fast the confession (Heb 4:14, 10:23), to go on to perfection (Heb 6:1) being persuaded of better things (Heb 6:9), to draw near with a true heart (Heb 10:22), and to continue praising God (Heb 13:15).