Hebrews Chapter 12/Commentary

Hebrews Chapter 12

12:1 “Therefore”: Just as people in the Old Testament needed to be faithful, so Christians need to have faithful endurance. “Since we have so great a cloud of witnesses surrounding us”: The cloud of witnesses are the men and women of faith mentioned in chapter 11. The term “cloud” may speak of a mass of clouds in the sky, and is also used metaphorically for a vast throng. Some view the writer saying that all the faithful men and women in the previous chapter are currently spectators to our lives on earth and are encouraging us to remain faithful. Yet the idea of a spectator is not the basic idea in the word “witness”. A witness was one who bore testimony to what he personally knew, and the idea here is that the recorded examples of faith in the Old Testament stand as testimony to the fact that only the lives of the faithful please God (11:6). “They are witnesses whose life, works, sufferings, and death attest their own faith, testifying to us through the pages of Holy Writ that they were true men of faith indeed” (Lenski p. 160). What encourages us, is not that they are cheering as they behold our lives, but that they served God acceptably as we also can (1 Corinthians 10:13). “Let us also lay aside every encumbrance”: “As the athlete disciplines himself to discard everything that would impede his progress in the contest for which he has entered” (Wilson p. 160). (Mark 4:19; 2 Corinthians 7:1) Anything that hampers our spiritual progress must be abandoned. If one must remove every encumbrance to remain faithful, then one cannot make it to heaven with half-hearted effort (Luke 13:23).

Even things that are morally neutral must be kept under control lest they encumber us (1 Corinthians 6:12), loyalty to family members must even be placed in second place compared to running the Christian race (Luke 14:26).

12:1 “And the sin which so easily entangles us”: “This sin is compared to a loose garment which readily comes round the limbs of the racer, and, entangling him, diminishes his speed, retards him in his course” (Wilson p. 161). In the context of the Hebrew letter, the sin that was easily entangling these Christians was the sin of unbelief (Hebrews 3:12). “Whatever darkens our views or shakes our 1

confidence with respect to any of the great principles of our Christian faith, cuts the very sinews of dutiful exertion, so that it becomes very difficult, or rather altogether impossible, to persevere in running the race that is set before us” (Wilson p. 161).

The need for such diligence in serving God is seen in the fact that sin is constantly surrounding every Christian. It is an ever-present threat to our efforts (1 Peter 5:8). In addition, let us remember that Noah, Abraham, Moses, and others, constantly faced temptation and yet overcame it! Anything that will distract our attention from God and the goal of eternal life must be overcome.

12:1 “And let us”: The final decision of finishing the race and removing encumbrances rests on the shoulders of the individual Christian. God will not miraculously remove temptations and neither will He overrule your own personal choices. “Run with endurance the race that is set before us”: Note that this is not a passive patience but rather an active endurance. “It is the lack of stamina which distinguishes the would-be competitor from the successful athlete. In the Christian race there are no prizes for those who do not persevere to the end of their course (Acts 20:24; 2 Timothy 4:7-8)” (Wilson p. 161). The Christian life is not a rapid short sprint, but a distance race that requires endurance and persistence. The Holy Spirit had reminded these Christians that they needed such endurance (10:36). Are we still running with just as much persistence and fortitude as we were after our baptism?

12:2 “Fixing our eyes on Jesus”: This is not a casual glance, but rather that all our attention is fixed on Him. “To look away from all else and give Jesus our undivided attention” (Reese p. 217). Only a faith fixed on Jesus, His example, and His word can endure to the end, all half-hearted attempts will end in failure. Does Jesus presently have our undivided attention or are our eyes constantly wandering between Jesus and something else? (Matthew 6:19-24). To fix the eyes on Jesus means that He is our object of worship, our role model, the One who impresses us and the answer to all our needs. Why should I fix my eyes on someone in this world seeing that they cannot even save themselves, much less save me?

“The author”: The originator, leader, pioneer (Hebrews 2:10; 6:20). “Perfecter”: He has made salvation possible and in Him we can stand before God complete. “A completer, perfecter, finisher; one who brings any scheme or enterprise to its full 2

and perfect consummation” (Milligan p. 343). “Of faith”: He is the perfect example of faithfulness. By His perfect trust in the Father “He brought objective completion to the facts of the Christian faith (on which our subjective faith reposes) by His death, burial, resurrection, and exaltation” (Kent pp. 258-259).

The KJV has “our” faith, but there is no “our” in the Greek text.

12:2 “Who for the joy set before Him endured the cross”: That is, the joy of seeing men return to God through obedient faith in His sacrifice. “He looked right beyond Calvary to the joy He would have, once He was back in Heaven with the Father, joy at seeing many men now able to come to God” (Reese p. 217). Jesus is a tremendous example of faithfulness in the presence of extreme suffering.

“Despising the shame”: The shame associated with crucifixion did not deter Jesus, He did not allow such to stand in His way. Such shame could have been an encumbrance to others, but Jesus refused to be deterred. For those of us living in the 21st century it is very difficult to understand the “shame” that was associated with the cross. In the First Century, the cross was an instrument of torture and punishment designed for only the lowest and vilest criminals. This does not mean that the “shame” was a small thing, rather, compared to the “joy”, the shame became insignificant to Jesus. Observe how the right perspective puts everything else in its proper place. Huge obstacles can shrink in size when we look at things from the standpoint of eternity.

12:2 “And has sat down at the right hand of the throne of God”: This was part of the “joy” set before Him (Hebrews 1:3). This happened after He made purification for sins (Psalm 110:1ff). To many people it does not seem like Jesus is presently ruling (Matthew 28:18), but the person of faith knows that He is.

12:3 “For consider Him”: Do we seriously consider the example of Jesus’ life? Do we consider what He was willing to endure so that we might be saved? When we consider that God allowed His own Son to suffer should we be shocked if God allows us to suffer? When we consider the opposition that He experienced do we realize that we will probably face the same type of opposition? “Who has endured such hostility by sinners against Himself”: “Let them reflect upon what it meant for the sinless One patiently to bear the implacable hatred of sinners against Himself (Isaiah 53:7)” (Wilson p. 163). Jesus did not win over everyone, in fact He faced continual opposition. People argued with Him, sought to undermine His influence, attempted to entrap Him, and finally had Him crucified. Were these 3

wavering Christians shocked at the amount of opposition that they were receiving from the world? Are we prepared to face continual opposition from the world in seeking to live the Christian life? Are we prepared for one battle and one argument after another? Were these Christians under the false impression that the gospel could be made acceptable to unbelievers?

12:3 “So that you may not grow weary and lose heart”: These Christians were growing weary for they had lost sight of Jesus. “The constant consideration of Christ in His sufferings is the best means to keep up faith unto its due exercise in all times of trial (1 Peter 2:21-24)” (Wilson p. 163). Growing weary is a real threat in the life of any Christian (Galatians 6:7). Yet, if Jesus was willing to endure so much for us—we can endure for Him (Galatians 2:20; 2 Corinthians 5:14-15).

12:4 “You have not yet resisted to the point of shedding blood in your striving against sin” Even though these Christians had suffered persecution (Hebrews 10:32-34), God does not make any excuses for them, rather He issues a rebuke. Unlike Jesus, Who endured the cross, these Christians had not shed any of their own blood. If they were tempted to think that their suffering gave them the right to give up, then they have lost sight of what Jesus did for them. If God expects us to remain faithful even in the face of death (Luke 14:26), then giving up prior to death is without excuse. None of these readers had yet endured as much suffering as Jesus had. Do we “strive against sin” or are we only making a token effort? (1 Corinthians 9:27) 12:5 “And you have forgotten the exhortation which is addressed to you as sons” The exhortation or word of encouragement of which he reminds them is found in Proverbs 3:11-12. This exhortation applies to all children of God (whether in the Old Testament or New Testament).

12:5 “My son, do not regard lightly the discipline of the Lord, nor faint when you are reproved by Him” 12:6 “For those whom the Lord loves He disciples, and He scourges every son whom He receives”

4

God will allow His people to suffer and such suffering is not to be interpreted as meaning that God does not love us. In His providence God allows Christians to face opposition and persecution from the world (Acts 14:22). This allowance is viewed as one method by which God trains us. Such persecution can increase and purify our faith (1 Peter 1:6-8) and build our endurance (James 1:2-4) and character (Romans 5:3-5). The above text also states that every Christian will experience such discipline (2 Timothy 3:12). To “regard lightly” such times of persecution would mean despising the present difficulties and thus missing the entire lesson to be learned. Christians are not to complain or accuse God during such times (as if He does not love them, is ignorant of their plight, or is moving too slowly), but rather to rest assured that they are loved. “It is all too common to conclude that sufferings are always sent by God as punishment for sin. It must be remembered that Christ, God’s unique Son, learned through His suffering (2:10), and believers should adopt His mind on this matter” (Kent p. 261). Remember, God remains in ultimate control, therefore, He knows what He is doing and if I am being persecuted for righteousness, then even this can work out for my best interest. Please note that God’s discipline is not arbitrary and neither is it punishment. The word “scourge” reminds us that such discipline can be extremely painful.

12:7 “It is for discipline that you endure”: That is, it is for the purpose of godly training that God requires us to endure various trials. God is not trying to make our lives miserable; such suffering is not an accident, it is for the purpose of discipline. And what Christian would claim that they do not need any discipline or training? Persecution or opposition from the world is for our good! “God deals with you as with sons”: The necessary inference is that good fathers discipline their sons! True love will exercise discipline that hurts. “Corrections are pledges of our adoption and badges of our sonship” (Wilson p. 164). “For what son is there whom his father does not discipline?”: This is a general truth that the Holy Spirit cites. It was unthinkable to the writer and the readers of the First Century that a father would not discipline his children. In fact, a lack of discipline would be proof that you did not have a father (12:8), that is, that no one loved you or wanted to claim you as their own. Unfortunately, our confused society has this section of Scripture backwards. Today people sometimes argue that parents who really love their children do not discipline them.

5

12:8 “But if you are without discipline”: “Sometimes children who are the subject of parental discipline envy those who escape such discipline. Christians would be making a big mistake in their thinking if they thought it better to be without any opposition or persecution” (Reese p. 221). “Of which all have become partakers”: All Christians can expect to suffer for the sake of righteousness at some time or another (2 Timothy 3:12). “Then you are illegitimate children and not sons”: To the immature, to be without discipline may seem like a happy arrangement.

“What normal lad has not been secretly envious of the boy who never had to give any accounting for his actions to a sometimes stern father? There comes a time, however, when the wisdom of a disciplined life is clearly apparent, and the folly of an unchastened boyhood becomes tragically obvious” (Kent pp. 262-263). A lack of chastening is not proof that God really loves us, rather it may indicate that a person is really not a child of God after all.

12:9 “Furthermore”: Here is another argument. “We had earthly fathers to discipline us, and we respected them”: Mothers discipline as well, yet the God placed the father as the head of the home (Ephesians 6:4) and holds them ultimately responsible for the discipline of their children. Even after such discipline from earthly fathers, these Christians still respected their fathers. The discipline received from our earthly fathers did not cause these Christians to think that such fathers did not love them. The idea that children will leave home or rebel primarily because they are thoughtfully disciplined is a false theory.

12:9 “Shall we not much rather be subject to the Father of spirits, and live?” If the discipline exercised by earthly fathers was proof that they loved us and we respected them even after such discipline, then why are these Christians thinking that the discipline exercised by their Heavenly Father is somehow proof that God does not love them? “Father of spirits”: Our physical body came from our earthly parents, but our soul or spirit came from God (Genesis 1:26-27; Ecclesiastes 12:7).

“And live?” That is, live eternally.

12:10 “For they disciplined us for a short time as seemed best to them”: Here we have a contrast between the discipline given by earthly fathers and that given by our Heavenly Father. Childhood, when children are subject to parental discipline, is a comparatively short time. In addition, earthly fathers are fallible, yet we still respected their decisions and their discipline. “Even in the cases where human discipline is not wisely performed, the principle of parental 6

authority is still accepted” (Kent p. 264). “But He disciplines us for our good”: That is, God never makes mistakes, and His methods are always wise. “There is nothing hit or miss about God’s discipline” (Reese p. 222). Such means that we should never question God. The term “good” here means, “profit, benefit, advantage”. “So that we may share His holiness”: God allows us to suffer and be persecuted so that we may become “holy”, that is separated from the world and different from sinners as He is different (1 Peter 1:14-16). The goal for the Christian is to become more and more like God in the way we think and act (Matthew 5:48; John 13:34-35; Ephesians 4:31-32).

12:11 “All discipline for the moment seems not to be joyful, but sorrowful”: Notice that the Bible does not deny the reality of suffering. Being persecuted or disciplined is painful and sorrowful. God does not expect us to relish suffering, and God knows that being persecuted is not an enjoyable experience. Yet to those who have been trained by it”: We will only profit from such discipline if we allow ourselves to be trained by it. “God’s purpose in discipline is realized only if there is an appropriate response in the sufferer. The sufferer must be sensitive to God’s purposes, instead of reacting in bitterness or complaint or rebellion” (Reese p.

222). In the context, the person who is able to finish the race is the one who has trained for the race and remains in training. The perfect tense here reflects a long process, not a minor practice session or two. “Exercised (or trained) again reflects the athletic metaphor with which the author began the chapter” (Kent p. 265).

The following are the qualities that result when one reacts properly to suffering (Romans 5:3-5; James 1:2-4; 2 Corinthians 4:16-18).

12:11 “Afterwards”: There is always an “afterwards”. “It yields the peaceable fruit of righteousness”: The Christian who has allowed himself to be trained by suffering is afterwards at peace with God and is not bitter or resentful. He has not lost his faith, rather, he is full of faith. Compare with John 15:2 and James 3:18.

Realize that the grown adult who today resents the discipline of their childhood— has not profited from that discipline; the lesson was completely lost on them. The person who is angry with his or her parents, angry at the world, or angry with God is the same person who has deliberately chosen not to learn.

12:12 “Therefore”: Here is a practical application of the preceding verses. “The Christian needs to prepare himself so as to profit from God’s disciplining when it comes. In order to be properly ‘exercised’ (12:11), he must not be spiritually ‘out 7

of condition’. The language is drawn from Isaiah 35:3, and describes the slack hands and paralyzed knees of one who is spiritually in danger of collapse. The exhortation calls for a strengthening of their inner resolve so that they may face their challenges bravely” (Kent p. 265). “Since it is to be expected that God’s sons will be disciplined..therefore…” (Reese p. 223).

12:12 “Strengthen the hands that are weak and the knees that are feeble”: Compare with Isaiah 35:3, where the words are a reference to the Jews on their return from Babylon to Jerusalem. “The bracing of the body stands for the spiritual resolution with which they are to meet adversity. Instead of wilting under chastisement, they are to straighten out the limp hands and the paralyzed knees” (Wilson p. 167). “The readers are allowing themselves to grow disheartened amid the persecutions that have been coming upon them. This laming, paralyzing discouragement they are fully able to shake off and so are able to straighten themselves up again in the full strength of faith” (Lenski p. 441).

12:13 “And make straight paths for your feet”: See Proverbs 4:26. Here is an exhortation to clear the way of obstacles, which would mean clearing their minds of unscriptural ideas like wanting to return to the first covenant. Notice that each individual has an obligation to clear one’s own path and to remove one’s own obstacles (Galatians 6:2) 12:13 “So that the limb which is lame may not be put out of joint, but rather be healed”: If the limb is lame, then special care must be taken to make sure the path is free of unnecessary obstacles. Wanting to avoid persecution or go back to the Law will only result in a complete fall.

12:14 “Pursue peace with all men”: “The believer should respond to all of God’s dealing with him by continually endeavoring to pursue peace with all” (Kent p.

266). “If a Christian does not actively ‘pursue peace’, his ‘faithfulness’ will suffer, since the New Testament contains a number of exhortations to be at peace with one another (Matthew 5:9; Mark 9:50; Romans 12:18)” (Reese p. 224). Although many will continue to be their enemies, Christians are still commanded to pursue peace with all men. “And the sanctification without which no one will see the Lord”: Yet peace cannot be pursued at any price; we cannot have peace with what is sinful (Ephesians 5:11). Even though Christians are sanctified by the blood of Christ (Hebrews 10:28), the Christian must maintain such purity (2 Corinthians 8

7:1). The pursuit of peace and sanctification are not options in the Christian life, rather, no separation from sin=no eternal life (Galatians 5:21).

12:15 “See to it”: This is a command that applies to each one of us. “That no one comes short of the grace of God”: Christians can come short! The grace of God does not automatically cleanse the Christian. Even the loss of one former Christian—is one too many, every soul is valuable and God does not want any to perish (2 Peter 3:9). In this context, coming short of the grace of God would happen if these Christians went back to Judaism or allowed persecution to tone down their faithful obedience. “That no root of bitterness springing up causes trouble”: “If one believer is weaned or enticed away from the faith, that example in doctrine and action can be a source of infection to others. It may not immediately be apparent, but in due time its bitter fruit appears, and the whole community will be troubled” (Reese p. 224). Compare with 1 Corinthians 5:1ff; Deuteronomy 29:18; and Joshua 7. These passages reveal that God’s people have always been plagued by bitter roots (2 Peter 2:1ff). The image behind the expression “root of bitterness” is that of a plant that starts with a root, grows to maturity, and then bears bitter fruit. “And by it many be defiled”: “Apostasy in doctrine or in conduct is usually contagious. A leader always manages to get some followers” (Kent p. 267). See 2 Timothy 4:3-4 and 2 Peter 2:1-3. “So long as it is under the earth it cannot be remedied, but when it springs up, it must be dealt with boldly” (Wilson p. 168). Please note such a bitter root can be someone who at one time was a faithful Christian (Acts 20:29-30).

12:16 “That there be no immoral or godless person like Esau”: The term “immoral” means “fornicator”. The idea could be either a spiritual fornicator (James 4:1-4), or a literal fornicator. The term godless means someone who treats spiritual values with contempt, “one who is more concerned with temporal and material matters than with spiritual things” (Reese p. 225). “The spiritual safety of the congregation depends upon the vigilance of its members, as the presence of one ‘troubler’ endangers the purity of ‘the many’” (Wilson p. 169).

“Who sold his own birthright for a single meal”: This is one way that Esau demonstrated his godless attitude. “Esau was so involved in the immediate satisfaction of his momentary hunger that he treated as of negligible value his rights as a firstborn son, and his responsibility as the heir to receive the blessing of the Abrahamic covenant” (Kent p. 268). Note that God views one as godless when one places the things of this earth ahead of spiritual considerations. Do we make 9

the same type of mistake that Esau made (Matthew 6:33)? See Genesis 25:27-34.

As a side note, by citing the example of Esau, the Holy Spirit is endorsing the historical accuracy of Genesis 25. Note the phrase “single meal”. How often do people forfeit eternal life for some short-lived, momentary pleasure—and one that is not even that great? How long did the satisfaction provided by that meal last?

12:17 “For you know”: These Christians were well aware of what had happened to Esau, for they were familiar with the Scriptures. “That even afterwards, when he desired to inherit the blessing”: Like many sinners, Esau came to regret the bargain he had made (Genesis 27:30-40). “He was rejected, for he found no place for repentance, though he sought for it with tears”: The verse is not teaching that Esau tried to repent but was somehow unable, for the text notes that Esau approached his father with tears, indicating an earnestness to get the blessing back. The word “repentance” applies to Isaac. There was no way that Isaac could change his mind (repent) and give the blessing to Esau (Genesis 27:38). “Some decisions, once they are made, are irrevocable” (Kent p. 268). In like manner, if one dies in apostasy there is no hope, the past cannot be undone (Luke 16:19ff).

Please note that even tears and genuine repentance cannot regain various blessings that one has previously forfeited.

The Scene at Sinai 12:18 “For you have not come to a mountain that can be touched and to a blazing fire, and to darkness and gloom and whirlwind” “The fifth and final warning passage now urges the readers to think seriously about the importance of heeding what God has spoken, in view of their immeasurably better position in comparison to believers in former years” (Kent pp. 268-269). It is clear from the above passage that the Holy Spirit is referring to the events that took place in Exodus 19:10-25; 20:18-21 (see also Deut. 4:1024). This day was unequalled in Jewish history, for this is the day that God proceeded to give the first covenant, including the Ten Commandments.

“Darkness” is the kind of darkness that accompanies a storm. “Gloom” is the gloom of twilight, and “whirlwind” means a cyclone or tornado

10

12:19 “And to the blast of a trumpet and the sound of words which sound was such that those who heard begged that no further word be spoken to them” Compare with Exodus 19:19. When Moses spoke, God answered him with words (Deut. 4:12; 5:24). These words were so terrifying that the people begged Moses to henceforth act as God’s spokesman rather than have God address them directly (Exodus 20:19).

12:20 “For they could not bear the command, ‘If even a beast touches the mountain, it will be stoned’” What was being commanded were the regulations regarding the people’s conduct while at Sinai (Exodus 19:9-13). The decree quoted in the above verse is from Exodus 19:12-13. “We supposed such a regulation was intended to impress on the Israelites the truth that the majestic and holy God is to be held in awe” (Reese p. 227). “The straying beast itself was not to be touched by men, but was to be stoned to death. Perhaps this was also a safeguard against any person’s trespassing beyond the boundary to retrieve his animal. The Exodus account specifies either stoning or shooting with a dart, neither of which required physical touching by the slayer” (Kent p. 271).

12:21 “And so terrible was the sight, that Moses said, ‘I am full of fear and trembling’” We also find Moses terrified on other occasions (Deuteronomy 9:19). Exodus 19:16 states that “all the people in the camp trembled” and this included Moses.

“If Moses (the one who had an especially close relationship with God, Exodus 33:11) was himself terrified, no wonder the people were terrified” (Reese p. 227).

12:22 “But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to myriads of angels” 12:22 “But”: “Is the strong adversative and introduces a marked contrast between the people who came to Mt. Sinai, and those who come to Mt. Zion” (Reese p. 227). Remember, Sinai was where the Ten Commandments, the first covenant was given, but these Christians have not come to Mt. Sinai, therefore, that covenant has been removed (Hebrews 8:13; Galatians 4:21-31; Deuteronomy 11

4:10-13). “Mount Zion”: This was one of the hills on which the city of Jerusalem had been built, and in time came to be a name for the entire city. Clearly, this is not literal Mount Zion, but a heavenly Mount Zion, for the earthly Jerusalem was associated with the first covenant (Galatians 4:25). “You have come to”: “You have come (perfect tense verb, indicating past completed action with present continuing results) is a surprising word. The readers of Hebrews were still living on earth. How could it be said they have already come to Mt. Zion? In the same way that the writer of Ephesians can affirm that saints on earth are already experiencing the blessings ‘in heavenly places’ (Ephesians 1”3; 1:20; 2:6)” (Reese p. 227).

12:22 “The heavenly Jerusalem”: Even though Christians are not yet in the heavenly city, we are presently enjoying some of the privileges of our heavenly citizenship (Philippians 3:21). This is the city for which Abraham longed (Hebrews 11:10). In Galatians 4:24-26, the Jerusalem that is above is described as the mother of all present believers who are not in bondage to the Law of Moses. “The city of the living God”: Christians have come to this city, yet the full enjoyment of everything this city has to offer is still future (Revelation 21:1-4). Compare with Hebrews 11:10, 14-16; 12:28; 13:14; Revelation 3:12; 21:2, 10-27. “He is called the ‘living God’ to emphasize the thought that the heavenly Jerusalem is not a dull, static place. It is the city of a vital, dynamic, living Being, who is doing things” (Reese p. 228). “And to myriads of angels”: Angels so numerous they are called a “host”. Daniel saw thousands upon thousands (Daniel 7:10) who stood before God. Compare with Revelation 5:11. The word “myriad” originally meant “ten thousand”, one of the largest numbers in the Greek language. “Myriads and myriads” would be the multiplication of such a number. “When, therefore, Christian believers come to the myriads of angels, it is not to worship them, but to worship God just as they do (Hebrews 1:6)” (Reese p. 228). “Sinai, too, had its angels, but they did not appear in festal assembly, see Acts 7:53 and Galatians 3:19” (Wilson p. 172).

12:23 “To the general assembly and church of the first-born who are enrolled in heaven”: The term “general assembly” means “in festive gathering” and scholars debate whether this term goes with “angels” in the preceding verse or the word “church” in this verse. “Heaven is a joyful place. Why would anyone want to miss the celebration there?” (Reese p. 228).

12

12:23 “Church of the first-born”: The term “church” here refers to believers still living on the earth whose names are enrolled in heaven (Luke 10:20; Philippians 4:3; Revelation 20:12; 21:27). It is the church of the “first-born”, that is, they are firstborn ones, enjoying the rights of firstborn sons because of their relationship with Christ, who occupies the status of the Firstborn (Colossians 1:15). Seeing that Christians are presently firstborn ones, their birthright is not to be bartered away, as was Esau’s (Hebrews 12:16). To return to the Law of Moses, would mean a return to Sinai (12:18-21), which would involve a renouncing of their heavenly citizenship. Why return to the First Covenant if Christians have presently come to such a glorious state and condition?

12:23 “And to God, the Judge of all”: “This phrase echoes earlier references in Hebrews to the One ‘with whom we have to do’ (4:13), and ‘it is a fearful thing to fall into the hands of the living God’ (10:30ff)” (Reese p. 229). “There is no other God, and hence all are responsible to Him. The readers should think soberly about the consequences of forsaking the new covenant for the old. One cannot abandon this Judge and escape His judgment” (Kent p. 273). “And to spirits of righteous men made perfect”: This would include the Old Testament faithful with whom Christians share salvation. The term “spirits” reveals that man does survive the death of the body (Acts 23:8; James 2:26; Ecclesiastes 12:7). While they still lived on earth, they were considered by God as “righteous”. This would also include the “righteous” men mentioned in Hebrews chapter 11. “They are called ‘spirits’ because they have not yet been united with their bodies in the resurrection” (Kent p. 273). See Revelation 6:9-11.

12:23 “Made perfect”: Even though they were faithful while on earth, it remained for Jesus’ death to guarantee the forgiveness of their sins (Hebrews 9:15; 11:40). “The souls of the just when separated from their bodies, do not wander up and down in this world, nor hover about the sepulchers where their bodies lie; nor are they detained in any purgatory, in order to bring about a more perfect purification; nor do they fall asleep in a benumbed stupid state” (Wilson p.

173).

12:24 “And to Jesus, the mediator of a new covenant”: “While men in former ages had God’s promise concerning the coming of Jesus, the Christian has the blessing of having seen those Messianic promises fulfilled” (Reese p. 229). The mediator Christians have is superior to the mediator under the First Covenant.

13

Chapters 8-10 have presented in detail how the New Covenant is better than the Mosaic covenant. “Believers have not now access unto, or dependence on, a Moses, a mere man, and a servant, declaring God’s will, only a sinner himself, trembling in his office, and weary of his clients, and whose ministry is vanishing, as his person dying; but unto God the Son Himself incarnate, a Son-mediator” (Wilson p. 174).

12:24 “And to the sprinkled blood”: That is, Jesus’ own blood, in contrast to the blood sprinkled when the First Covenant was established (Hebrews 9:18ff).

“Which speaks better than the blood of Abel”: Abel’s blood testified of his faith (Hebrews 11:4). Abel’s blood also cried out for vengeance (Genesis 4:10), in contrast, the blood of Jesus promises pardon and cleansing.

12:25 “See to it that you do not refuse Him who is speaking”: Here we have the responsibilities incumbent upon Christians since we have such greater blessings and privileges in the New Covenant. Notice the freewill in this verse, “see to it”.

God is not going to force us to listen to Him although the entire book of Hebrews argues that it is possible for the believer to stop listening to God. “Refuse”: This term means to avoid, perhaps in the sense of begging off. There are many people in this world who would never tell God “no” to His face, yet indirectly ask to be excused from serving Him. The word “refused” here is the same word translated “begged that no further word should be spoken to them” in 12:19. “Him who is speaking”: That is, God. “This seems assured from a comparison with verse 19, where it was God’s speaking, not Moses’ mediatorship that Israel refused (Exodus 20:19)” (Kent p. 274). “If those who disobeyed Jehovah, speaking on earth respecting an earthly and temporary economy, were punished, surely much more will they be punished who disobey Him speaking from heaven, respecting a spiritual and everlasting order of things” (Wilson pp. 174-175). Note the phrase “is speaking”. God continues to speak through the New Testament. The Adventists argue that the Ten Commandments are an eternal law because God spoke them and wrote them on the tablets of stone with His finger. In this passage the New Covenant is contrasted with the covenant given at Sinai, although in both cases God spoke. Yet in the second instance, there is a contrast with God speaking on earth and God speaking from heaven. The Ten Commandments were spoken on earth; the law of Christ, the new covenant, is spoken from heaven.

14

12:25 “For if those did not escape”: Man may rebel against God and prosper for a while, but man cannot escape God’s justice or the reality of His existence. The entire Bible stresses the same theme; no man or woman can escape from God’s expectations (Hebrews 9:27). “When they refused him who warned them on earth”: The Israelites were punished when they rejected God’s requirements (Exodus 32; Hebrews 2:2; 3:8-10; 0:29). “Jeremiah, hundreds of years before Christ’s first coming, already accused the Israelites of breaking the commands of the covenant given at Sinai (Hebrews 8:9)” (Reese p. 230). Some interpret “on earth” as meaning that they did not escape on earth, for there were certain temporal punishments for sin. While this is truth, the contrast is between “on earth” and “in heaven” and is related to God speaking. The rebellious Israelites were also punished beyond just earthly consequences (Hebrews 4:3 “They shall not enter My rest”; in this context the “rest” is heaven, 4:9-11).

12:25 “Much less will we escape”: Let no reader think that because God graciously gave us His Son that we may refuse to listen to God. The Holy Spirit does not agree with those who claim that the new covenant is one entirely of grace and that the saved can never be lost. The new covenant is also a law (Hebrews 8:10) and there are definite warnings and dire consequences for those who spurn Christ (Hebrews 2:1ff; Hebrews 6:4-6). Grace will not automatically cover the unfaithful Christian (2 Peter 2:20-22). “We”: Even the inspired writer of this letter is not immune from God’s expectations. “Too often, those who hear a warning think it is intended for the other fellow” (Reese p. 231). “Who turn away from Him”: This is what the initial readers of this letter were doing. The refusal to hear the gospel or continue to hear the gospel has eternal consequences (2 Thessalonians 1:7-9). “Turning away is a present participle, indicating continuing action” (Reese p. 231). The idea is that as long as a person remains in apostasy they can never be saved.

12:25 “Who warns from heaven”: God is the communicator in both clauses; and Moses was the mediator of the first covenant and Jesus is the mediator of the new covenant. At Sinai, God made His communication through Moses “on earth”.

“Although all those manifestations at Sinai were so stupendous, they were, nevertheless, only ‘on earth’, in that one locality. Great as this communication was, its greatness only makes this other stand out as being vastly superior even as it comes to us ‘from heaven’” (Lenski p. 462). The entire gospel is God’s voice from heaven (1 Corinthians 14:37). It was from Mount Sinai, an earthly hill that 15

God gave the first covenant, by contrast, it was from Mount Zion, the heavenly Jerusalem, from the very throne of God that He proclaims the gospel.

12:26 “And His voice shook the earth then”: Indicating that the “him” in 12:26 is not Moses, but God Himself. The Holy Spirit here confirms the historical accuracy of Exodus 19. God actually did descend upon Mount Sinai and He actually did speak. See Exodus 19:18; Judges 5:4-5; Psalm 68:7; 77:18; 114:1-4. “This brief statement recalls all that has been said about the awe-inspiring nature of what happened when the Law was given” (Reese p. 231).

12:26 “Shook”: “To shake something is to show its instability and therefore its temporary nature. Sinai shook, it was not the final, unshakeable place for Israel, who also left it behind soon enough” (Lenski p. 463). “But now He has promised, saying”: The passage following is from Haggai 2:6-9. “At the same time the mention of the ‘shaking’ allows the writer to turn to another Old Testament passage that also talks about a ‘shaking’” (Reese p. 231). “Yet once more I will shake not only the earth, but also the heaven”: The following are comments upon Haggai 2:6-9: Haggai 2:6-7 A major portion of this chapter is now devoted to the future glory of this temple. The term shake was used to denote the political and social disturbances brought about by Babylon (Isaiah 14:16f), and the humbling of proud Egypt with the ten plagues (Exodus 12:23; Psalm 68:7f). Often the terminology here is used to describe the upheavals among nations and their overthrow (Isaiah 13:10,13; 24:18-20; Joel 2:10). Shortly after this time the Persian monarch Darius gave help in the building of the temple (Ezra 6:6-15). The same thing happened during the reign of Artaxerxes (Ezra 7:12-26). In contrast to world empires that can be shaken, the church cannot be shaken (Hebrews 12:28).

The Hebrew writer notes that the first shaking had taken place at Mount Sinai (Hebrews 12:26). Thus, Haggai is speaking of a new era, which will be ushered in with great commotion and upheaval. 1. Great political upheavals took place before Jesus came: The Persian Empire fell to Alexander the Great. The Greek Empire divided after Alexander’s death, and the fragments of that Empire warred among themselves until the Romans conquered the world. 2. The teachings of Christ spiritually and morally shook up the first century world (Acts 17:6). 3.

Various physical convulsions accompanied the coming of Jesus—the star, darkness 16

at noon when He died on the cross; the earthquake at His resurrection, and the marvelous things that happened on Pentecost. This shaking also involved removing the Old Covenant and the Jewish economy, and establishing the Church, the kingdom that cannot be shaken (Hebrews 12:28).

The side reference in the NASV has “or, the desire of all nations will come”, as an alternative rendering of “they will come with the wealth of all nations”. Some see this as a reference to when Jesus came to the temple as a child or adult. The only problem with this is: 1. None of the New Testament writers ever cite this passage in connection with Jesus. 2. The verb “shall come” is plural, and usually when the Hebrew language is talking about a single individual, a singular verb is used.

“Fill this house with glory”: Some feel that this happened when Jesus taught in this temple. Remember, this temple was a copy of the true house of God, the church (1 Timothy 3:15). The fulfillment of this temple would be far more glorious than even the temple built by Solomon, for it’s fulfillment would be the a spiritual house (1 Peter 2:5). Whatever was needed for the temple, God would providentially supply. God is able to accomplish whatever He purposes. We need to have more confidence in the power of God. If He wants the world evangelized, then such can be accomplished! God can deal with insufficient funds! “They should not, however, worry about the poor offerings which were being brought for the temple project. Earth’s riches already belonged to the Lord. More important to Him than silver and gold is the faithful, obedient, and loving service of His people” (Smith p. 508).

“In this place I shall give peace”: The spiritual temple that replaced the temple is a relationship in which people find peace with God and each other (Isaiah 2:2-4; Ephesians 2:11-22; Zechariah 6:12-13). The future glory of this temple would be far greater than the grandeur of Solomon’s temple because the future glory of this temple would be found in the church of the living God. 12:26 “Not only the earth, but also the heaven”: Some feel that this shaking refers to the Second Coming when Jesus will remove the heavens and the earth (2 Peter 3:10; Hebrews 1:10-12), yet this removes the prophecy of Haggai from its proper context, that is, the prediction that the first covenant was to be shaken, and removed by the first coming of Christ.

17

12:27 “This expression, ‘Yet once more’”: The Holy Spirit knew that we would have questions about the interpretation of the second shaking in the previous verses. “Denotes the removing of those things which can be shaken, as of created things, so that those things which cannot be shaken may remain” “Removing”: This is the same word that is translated “changed” in Hebrews 7:12, and there it refers to the removal of the first covenant. While some see this verse as applying to the Second Coming when all physical things will be removed, the writer notes in 12:28 that presently Christians on the earth enjoy something that is unshakeable, that is, the Kingdom of God. Therefore, the expression “created things” in 12:27 does not mean “everything on the earth”, or “everything that God created”, for God created us and the angels.

Therefore, the “created things” in this context applies to all the things associated with the first covenant. Also note that the writer does not say “created things”, but rather, “as of created things”. The idea could be that the first covenant was temporary “as” are all other created things on this planet. The first covenant was a temporary covenant and it could be shaken (removed) because God designed it to be a temporary covenant.

When the first covenant was removed this was the greatest commotion and alteration that God ever made in the heavens and earth. This was far more great and glorious than the shaking of the earth at the giving of the law. This interpretation is also in harmony with the purpose of the letter. The readers do not need instruction about the Second Coming, rather, they need to be reminded that the first covenant had ended and had been replaced by a superior covenant.

12:28 “Therefore”: This verse is the conclusion the Hebrew writer draws from Haggai’s prophecy and its fulfillment. “Since we receive a kingdom”: “Believers are now receiving (present participle) an unshakable kingdom” (Reese pp. 233).

Some here try to argue that the idea is that Christians will receive a kingdom in the future, but that is not the problem being faced by these Christians. Rather, they needed to be exhorted to hold true to the new covenant rather than going back to the first covenant. They presently had in Christ a kingdom that cannot be shaken!

18

The Old Testament had predicted the arrival of God’s kingdom during the days of the Roman Empire (Daniel 2:36-44). Both Jesus and John the Baptist had preached that the kingdom of God was at hand. Jesus noted that the kingdom would come within the lifetime of His disciples (Mark 9:1). Paul noted that the Colossians had been translated into the kingdom (Colossians 1:12-14), and John said he was in the kingdom (Revelation 1:9) as well. The kingdom of God is none other than the church of Christ, for both relationships are purchased with the blood of Christ (Acts 20:28; Revelation 1:5-6), both contain the same people (Revelation 5:9-10; 1 Peter 2:5-10), and the Lord adds people to both (Acts 2:47; Colossians 1:12-14).

12:28 “Which cannot be shaken”: It cannot be shaken because it is part of a covenant that is not temporary, and is part of the a covenant that rests upon the high priesthood of Jesus, which is “forever” (Hebrews 7:12-14; 24). As long as time remains, God has no intention to remove or change the new covenant. This means that man cannot stomp out Christianity from the earth and that no one can truly destroy the church from the entire face of the planet.

12:28 “Let us show gratitude”: Thankfulness is a choice! The KJV here says, “Let us have grace”. Remember, grace and gratitude are both ideas in the same Greek term. “Let us be grateful enough for all the blessings associated with Mount Zion to continue serving Him as He has appointed” (Reese p. 233). Notice how ingratitude is often the first step in the process of falling away from God (Romans 1:21). Are we truly grateful for the blessings that we have in Christ? (Ephesians 1:3). In light of all that God has done for man, it is truly amazing that someone needs to exhort us to “be thankful”. “By which we may offer to God an acceptable service”: Gratitude is also the key to serving God effectively, in fact, serving God acceptably is impossible without it. One cannot fake gratitude and one cannot serve God in a pleasing manner out of pure duty.

12:28 “With reverence and awe”: These are two qualities that are often lacking in the modern religious world where God is viewed as a “pal” or as an indulgent grandfather who never punishes. Are we still awed by the majesty and power of God? Do we continue to serve Him with the greatest respect or have we become too casual in our relationship with Him? Is our worship filled with reverence and awe? Do we listen to His word with these qualities? “Our communion with Him, 19

while a happy and blessed privilege, must always be accompanied with reverence and awe, for we must never forget who He is” (Kent p. 277). Compare with Malachi 1:6ff.

12:29 “For our God is a consuming fire”: “Just as was revealed at Sinai. He is the same God, who still regards with utmost seriousness the response of His children.

The statement is a quotation of Deuteronomy 4:24, drawn from the same passage utilized earlier in the discussion of the awesome events of Sinai. God’s fiery holiness was demonstrated to Israel at Sinai, was reiterated in New Testament times (Luke 3:16-17), and must not be forgotten by Christians. Surely any temptation to refuse God’s final revelation in Christ should be most soberly weighed in light of this warning” (Kent p. 277). “Nothing therefore remains for the apostate and the finally impenitent but ‘a certain fearful looking for of judgment and fiery indignation which shall devour the adversaries” (Milligan p.

367).

20