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÷÷HEBREWS 12

HEBREWS 12

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (see "Bible Interpretation Seminar")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

WORD AND PHRASE STUDY

÷HEBREWS 12:1-2

NASB (UPDATED) TEXT: HEBREWS 12:1-2
  ¹ Therefore, since we have so great a cloud of witnesses surrounding us, let us also lay aside every encumbrance and the sin which so easily entangles us, and let us run with endurance the race that is set before us, ²fixing our eyes on Jesus, the author and perfecter of faith, who for the joy set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God.

12:1 "Therefore" Verse 1 is an unusual triple compound (toigaroun) found only here and in 1 Thess. 4:8. Based on the preceding examples of faithfulness, the readers are to live godly lives that help and encourage others.

▣ "cloud" "Cloud" is often used as imagery in Greek literature of a group of people (cf. Herodotus VIII.109).

▣ "witnesses" This term can mean

1. a legal witness in court
2. someone who shares what they have seen, known, or experienced
3. someone who has been killed (martyred) for their faith in Christ
4. imagery for the examples of faith in Hebrews 11

Because of the context of Heb. 11 it seems best to view this verse not as teaching that "they" watch us, but that we are to look to their lives of faithfulness as examples to follow (NASB Study Bible, p. 1798).

This verse is often used, I think, incorrectly, to support the view that our believing-dead loved ones in heaven observe our lives on earth. Believers will surely know each other and be reunited in fellowship on Resurrection Day, but the Bible is silent about a reunion at death or their being able to view the life of loved ones on earth.

Some of the worst theology I ever hear is at funerals. So many statements are made that are never clearly expressed in Scripture. The Bible, for the most part, is silent on the life hereafter, probably because in our

1. fallen state
2. time bound reality
3. lack of heavenly vocabulary

even believers cannot imagine spiritual reality (cf. 1 Cor. 2:9). The best small book I have found on the afterlife is William Hendriksen, The Bible on the Life Hereafter, ISBN 0-8010-4022-1.

The Handbook on The Letters to the Hebrews by Ellingworth and Nida, from United Bible Society, makes the opposite interpretation, "The thought is that the Old Testament heroes are watching how the writer of Hebrews and his readers run their race in the Christian life, since their own salvation is linked with that of Christians (Heb. 11:40)" (p. 287).

▣ "let us" This is translated as a SUBJUNCTIVE, but the first VERBAL is a PRESENT ACTIVE PARTICIPLE. The SUBJUNCTIVE does not appear until "let us run."

Notice what believers should do in light of the faithful OT witnesses.

1. lay aside every encumbrance, Heb. 12:1
2. lay aside every sin which so easily entangles us, Heb. 12:1
3. run the race with endurance, Heb. 12:1
4. fixing our eyes on Jesus, Heb. 12:2

▣ "lay aside" This is an AORIST MIDDLE PARTICIPLE meaning "lay aside as a garment" (cf. Acts 7:58). This grammatical form implies a personal (i.e., MIDDLE VOICE), decisive (i.e., AORIST TENSE) decision. However, Paul used the term figuratively in an ethical sense (cf. Rom. 13:12; Eph. 4:22,25; Col. 3:8-9 and "put on" in Eph. 4:24; Col. 3:10,12,14). Christians must be actively involved in their free salvation (cf. Phil. 2:12-13). There is a race to be run, a witness to be made, a fight to be fought (i.e., 1 Cor. 9:19-27; Phil. 3:12-14)!

This term is literally "fat" or "weight." Those who participated in the Greek athletic contests ran almost naked. It is used

1. literally of body fat
2. of athletic training weights
3. as imagery in Greek literature as pride
4. philosophically as, be careful of "the good" as the enemy of "the best"

▣ "the sin" This either refers to

1. the sin nature
2. a besetting sin
3. unbelief
4. this unique context may give the added meaning of "shrinking back" (cf. Heb. 10:38)

This letter/book/sermon is addressed to the Jewish believers and Jewish unbelievers in a synagogue setting.

The UBS⁴ gives NASB's translation an "A" rating (certain).This refers to anything that trips up the believer in the race of life.

1. it may be a recurrent sin
2. an out-of-balance desire
3. even the presence of many good things

Anything that causes them to neglect the things for which they are gifted and called by God.

The ancient papyrus manuscript P⁴⁶ has "easily distracts."

▣ "run" This is a PRESENT ACTIVE SUBJUNCTIVE, which speaks of a continual action but with a note of contingency. This surely fits the overall emphasis of the four warnings directed to Jewish believers who were "shrinking back" from Christ and the gospel.

This chapter may be a rabbinical play on the word "endure" (NOUN, cf. Heb. 10:32,36), which means "voluntary, aggressive (ACTIVE), patient (PASSIVE) endurance." The VERB is in Heb. 12:2,3, and 7 and the NOUN in Heb. 12:1. This is the theme of the book and especially these last few chapters—hang in there!

▣ "race" This Greek word agōna is an athletic term from which we get the English term "agony." It is often used as a set course for a race.

▣ "that is set before us" This is a PRESENT PASSIVE (deponent) PARTICIPLE. The Christian life is often characterized as an athletic contest

1. competes as an athlete (cf. 1 Cor. 9:25; Phil. 1:30; 2 Tim. 2:5)
2. racing (cf. Heb. 12:3; 1 Cor. 9:24,26; Gal. 2:2; 5:7; Phil. 2:16)
3. boxing (cf. 1 Cor. 9:26; 1 Tim. 1:18; 6:12; 2 Tim. 4:7)
4. wrestling (cf. Eph. 6:12)

12:2 "fix our eyes on Jesus" This is a PRESENT ACTIVE PARTICIPLE meaning "looking intently." Notice that we watch Him—not the crowd, not the circumstances, not ourselves. This may be figurative of constantly focusing on the New Covenant (the gospel).

This first term (archēgos) was used

1. in Heb. 2:10 of Jesus as the author of salvation
2. in Acts 3:15 of Jesus as the Prince (author) of life
3. in Acts 5:31 of Jesus as the Prince (leader) and Savior

The second word (teleiōtēs) means "the one who completes and perfects." It refers to Jesus' total completion of God's assigned redemptive task. In a sense it is like the title Alpha and Omega (cf. Rev. 1:8), the First and the Last (cf. Rev. 1:17; 2:8). This author uses the concept of "perfecting" many times in the book (cf. Heb. 2:10; 5:9; 6:1; 7:11,19,28; 9:9; 10:1,14; 11:40; and here).

SPECIAL TOPIC: END OR FULL (telos)

SPECIAL TOPIC: TITLES/FUNCTIONS USED FOR JESUS IN HEBREWS

▣ "faith" Pistis can refer to

1. a personal faith relationship with Christ
2. a life of faithful Christlikeness
3. Christian doctrine (cf. Jude 1:3,20; used with the DEFINITE ARTICLE)

SPECIAL TOPIC: THE FAITH

Christianity is a person to be welcomed (personal relationship), truth about that person to be believed (the gospel), and a life like that person's to be lived (i.e., Christlikeness).

▣ "for the joy" The PREPOSITION anti normally means "on account of" or "because of," but can also mean "instead of."

1. The first would refer to Christ leaving heaven (cf. Phil. 2:5-11).
2. The second to His joy at the finished redemption (cf. Isa. 53:10-12) and ascension (cf. Acts 1; SPECIAL TOPIC: ASCENSION)

▣ "set before Him" This word occurs in Heb. 12:1 referring to the struggle (race) of the Christian life. Now the term is used again of the struggle of Jesus' laying His life down for us (i.e., Gethsemane). This is the author's way of urging the Jewish believers to persevere. Jesus did His part; they must do theirs. When He finished there was great joy, so too, if they finish the course.

▣ "the cross" The rabbis of Jesus' day saw this as a curse by God because of their interpretations of Deut. 21:23. Paul says that Jesus bore this curse of the Law for us (cf. Gal. 3:13).

SPECIAL TOPIC: CRUCIFIXION

▣ "despising the shame" The cross is the objective evidence of the love of the Father and the Son (cf. John 3:16 and Rom. 5:8). This is a strong Greek word. Jesus looked to the glorious outcome of His humiliation (cf. Isa. 53:10-12). The cross was not easy, the price of redemption not cheap!

SPECIAL TOPIC: SHAME

▣ "has sat down at" This is a PERFECT ACTIVE INDICATIVE which emphasizes a completed act with abiding results (cf. Heb. 1:3). This is a continuing royal allusion to Ps. 110:1 (cf. Heb. 1:3,13; 8:1; 10:12).

▣ "right hand" This is not literal, but biblical imagery for "the place of power," "authority," or "pre-eminence" (cf. Acts 2:33-36).

SPECIAL TOPIC: HAND

▣ "throne of God" Fallen humans can only imagine the glory and majesty of the spiritual realm. It must be put into physical imagery (streets of gold, gates of pearl, sea of glass). God is a spiritual, eternal, omnipresent Being, far too great for any throne (cf. 1 Kgs. 8:27).

SPECIAL TOPIC: ANTHROPOMORPHIC LANGUAGE TO DESCRIBE GOD

NASB (UPDATED TEXT: 12:3-11
 ³For consider Him who has endured such hostility by sinners against Himself, so that you will not grow weary and lose heart. ⁴You have not yet resisted to the point of shedding blood in your striving against sin; ⁵and you have forgotten the exhortation which is addressed to you as sons,
 "My son, do not regard lightly the discipline of the Lord,
 Nor faint when you are reproved by Him;
 ⁶For those whom the Lord loves He disciplines,
 And He scourges every son whom He receives."
⁷It is for discipline that you endure; God deals with you as with sons; for what son is there whom his father does not discipline? ⁸But if you are without discipline, of which all have become partakers, then you are illegitimate children and not sons. ⁹Furthermore, we had earthly fathers to discipline us, and we respected them; shall we not much rather be subject to the Father of spirits, and live? ¹⁰For they disciplined us for a short time as seemed best to them, but He disciplines us for our good, so that we may share His holiness. ¹¹All discipline for the moment seems not to be joyful, but sorrowful; yet to those who have been trained by it, afterwards it yields the peaceful fruit of righteousness.

12:3 "For consider" This is an AORIST MIDDLE (deponent) IMPERATIVE. It literally means "add it up" and is used to emphasize the careful analysis of something. The ancients added numbers upwards and drew a line at the top for the total.

▣ "Him who has endured" This is a PERFECT ACTIVE PARTICIIPLE. As Jesus endured such shameful treatment for believers' salvation, they need to live for Him and other believers (cf. 1 John 3:16). See full note at Heb. 12:1.

▣ "against Himself" The SINGULAR PRONOUN is found in all modern translations. However, the majority of the ancient Greek manuscripts, versions, and Patristic quotes support a PLURAL. Although it is a commonly accepted tenet of textual criticism that the most unusual, most difficult text is probably original, this PLURAL does not fit this context at all. The subject is obviously Jesus (i.e., SINGULAR; MSS A, P, another form D²). This must be an ancient scribal error from the first one to two hundred years before the majority of the papyri texts were written.

SPECIAL TOPIC: TEXTUAL CRITICISM

▣ "so that you will not grow weary and lose heart" These are athletic terms for runners panting and collapsing after a hard run race. Our author is encouraging these Jewish believers to continue even though it may be difficult. This warning is continued in Heb. 12:15, 25-29.

12:4 "You have not yet resisted to the point of shedding blood" The original readers had suffered persecution, but not yet death (cf. Heb. 10:32ff). Jesus had suffered death for them, they must be willing to live or die for Him.

▣ "in your striving against sin" This is another athletic term as was used in Heb. 12:1. It is transliterated in English as "agony."

The "sin" in context of the whole book refers to

1. the sin of unbelief related to the group of unbelieving Jews
2. the sin of apostasy ("shrinking back" Heb. 10:38) relating to the group of believing Jews

SPECIAL TOPIC: APOSTASY

12:5 "you have forgotten" This is a PERFECT MIDDLE (deponent) INDICATIVE. This term is used only here in the NT. It denotes

1. a complete forgetting (i.e., emphasis on TENSE)
2. a deliberate forgetting (i.e., emphasis on VOICE)

▣ "do not regard lightly. . .nor faint when you are reproved by him" This is a quote from the Septuagint of Prov. 3:11-12. These both are PRESENT IMPERATIVES with a NEGATIVE PARTICLE, which usually means to stop an act already in process.

▣ "the discipline of the Lord" This term refers to "child training." There is a play on this term in Heb. 12:5-11. This is familial imagery. As earthly parents discipline their children, so too, God disciplines His (cf. 1 Cor. 11:32; Rev. 3:19).

12:6 "For those whom the lord loves he disciplines" This is one reason why believers are involved in suffering for the faith (cf. Matt. 5:10-12; Acts 8:1b,4; 14:22; 2 Thess. 1:4-10).

SPECIAL TOPIC: WHY DO CHRISTIANS SUFFER?

▣ "and he scourges every son whom he receives" This is the continuing quote from the Septuagint of Prov. 3:11-12. This is so important! Jesus has been called "a son" several times, while the OT characters have been called "servants." Now NT believers are called "sons" (cf. Heb. 12:7-8). Fathers discipline sons

1. for the father's purpose
2. for the son's benefit
3. for the benefit of the whole family

SPECIAL TOPIC: SCOURGED

12:7 "that you endure" This is a PRESENT ACTIVE INDICATIVE or PRESENT ACTIVE IMPERATIVE (same Greek morphology; see full note at Heb. 12:1). Since Heb. 12:5 has two PRESENT IMPERATIVES, this is probably also an IMPERATIVE. The word means "voluntary, steadfast endurance" (cf. Heb. 12:1,2,3; 10:32,36). This testing will result in stronger faith! The believing Jews receiving this message needed to hear this!

▣ God deals with you as sons" This theme of God as a disciplining parent may be an allusion to Deut. 8:5 as is Hosea 11:1-4.

The VERB is a PRESENT PASSIVE INDICATIVE of a term that means "to bring something to Jesus or God, often by means of a sacrifice; but here the PASSIVE VOICE denotes God's willingness to be approached by sinful humans, by implication through Christ's sacrifice.

SPECIAL TOPIC: THE FATHERHOOD OF GOD

SPECIAL TOPIC: WHY DO CHRISTIANS SUFFER?

12:8 "if" This is a FIRST CLASS CONDITIONAL SENTENCE, which is assumed to be true for the author's purposes. All of God's children have experienced discipline (PERFECT ACTIVE INDICATIVE). Being disciplined shows you are a child!

12:9 "Father of spirits" This has nothing to do with theories of the origin of the "soul." It is used in the sense of the true source of all life. God is being contrasted with earthly fathers (cf. Heb. 12:9-10).

SPECIAL TOPIC: SPIRIT IN THE NT

▣ "and live" The Father's discipline brings true life (zōa), not death.

12:10 "but He disciplines us for our good so that we may share His holiness" Every believer is sanctified at salvation (positional sanctification) and is called to holiness (progressive sanctification). This is God's purpose for every believer (cf. Matt. 5:48; Rom. 8:28-30; 2 Cor. 3:18; 7:1; Gal. 4:19; Eph. 4:13; 1 Thess. 3:13; 4:3,7; 1 Pet. 1:15). Believers are predestined to holiness (cf. Eph. 1:4). It often occurs only in a disciplinary setting (cf. Heb. 5:8 and Rom. 8:17).

SPECIAL TOPIC: SANCTIFICATION

12:11 "it yields the peaceful fruit of righteousness" The Christian life is from faith to faith, from affirmation (profession of faith) to character (life of faith, cf. Rom. 5:3-5; James 1:2-4).

SPECIAL TOPIC: RIGHTEOUSNESS

SPECIAL TOPIC: PEACE (NT)

÷HEBREWS 12:12-13

NASB (UPDATED) TEXT: HEBREWS 12:12-13
 ¹²Therefore, strengthen the hands that are weak and the knees that are feeble, ¹³and make straight paths for your feet, so that the limb which is lame may not be put out of joint, but rather be healed.

12:12-13 These verses should probably be understood as a closing comment to vv. 3-11, thereby related to divine discipline.

12:12 This is an allusion to Isa. 35:3 (LXX), which may be the background of the whole discussion in chapter 12. The mature ought to strengthen the weak (those close to shrinking back).

"Strengthen" is literally "make straight," which is a word play on the next verse. It is also a word play on the theological use of "righteousness."

SPECIAL TOPIC: RIGHTEOUSNESS

12:13 "make straight paths for your feet" This may be an allusion to Prov. 4:26 in the Septuagint (LXX) or to a well known proverb using "straight paths" as OT imagery for righteousness.

SPECIAL TOPIC: THE PATH, THE WAY

▣ "put out of joint" This phrase can be understood

1. in its OT sense (cf. 1 Kgs. 18:21) of imagery for alternating between two opinions, like the people of Israel alternating between YHWH and Ba'al
2. in Greek literature and the Septuagint of Isaiah, of fixing the road so that the lame will not fall and hurt themselves (cf. M. R. Vincent's Word Studies in the New Testament, p. 1168)

▣ "but rather be healed" Encouraging one another leads to restoration (cf. Gal. 6:1; James 5:16). In this context, "encouraging" may relate to "discipline" (i.e., warnings).

÷HEBREWS 12:14-17

NASB (UPDATED) TEXT: HEBREWS 12:14-17
 ¹⁴Pursue peace with all men, and the sanctification without which no one will see the Lord. ¹⁵See to it that no one comes short of the grace of God; that no root of bitterness springing up causes trouble, and by it many be defiled; ¹⁶that there be no immoral or godless person like Esau, who sold his own birthright for a single meal. ¹⁷For you know that even afterwards, when he desired to inherit the blessing, he was rejected, for he found no place for repentance, though he sought for it with tears.

12:14-17 This is the last of a series of warnings (cf. Heb. 2:1-4; 3:6-4:11; 5:11-6:12; 10:19-39; 12:14-17). These warnings of Hebrews seem to address two groups of Jews worshiping together in a synagogue outside of Palestine.

1. 2:1-4 ‒ believing Jews
2. 3:6-4:11 ‒ believing Jews
3. 5:11-6:12
   1. "you" ‒ believing Jews
   2. "them," "they" ‒ unbelieving Jews
4. 10:19-39
   1. vv. 19-25,32-39 ‒ believing Jews
   2. vv. 26-31 ‒ unbelieving Jews
5. 12:14-17 ‒ believing Jews
6. v. 15 ‒ unbelieving Jews

12:14 "Pursue peace" This is a PRESENT ACTIVE IMPERATIVE. In the context of

1. persecution from without
2. unbelief among friends (Jewish unbelievers with whom the believing Jews were still worshiping)
3. doubt within (the danger of "shrinking back" (cf. Heb. 10:38); this discussion of peace is very important

There are several related passages about "peace" (see Special Topic below).

1. Ps. 34:14, "seek peace, pursue it"
2. Mark 9:50, "be at peace with one another"
3. Rom. 12:18, "If possible, so as it depends on you, be at peace with all men"
4. Rom. 14:9, "Let us pursue the things which make for peace and the building up of one another"
5. 1 Cor. 7:15, "Yet if the unbelieving one leaves, let him leave. . .but God has called us to peace"
6. Heb. 12:14, "pursue peace with all men"
7. 2 Tim. 2:22, "pursue righteousness, faith, love, and peace with those who call on the Lord from a pure heart"

SPECIAL TOPIC: PEACE (NT)

▣ "and the sanctification" This term "sanctification" must relate to Heb. 12:10 and is connected to "discipline." God disciplines believers for holiness. The goal of salvation is Christlikeness (cf. Rom. 8:28-29; 2 Cor. 3:18; 7:1; Gal. 4:19; Eph. 1:4; 4:13; 1 Thess. 3:13; 4:3,7; 5:23; 1 Pet. 1:15)!

This is not positional (instantaneous) sanctification, but experiential (progressive) sanctification. The gospel presents salvation and the Christian life in two tension-filled ways. In one sense it is a finished, free, once-for-all gift from God (INDICATIVE), but it is also a life of faith, obedience, service, and worship (IMPERATIVE). Many believers emphasize one aspect to the exclusion of the other (Augustine vs. Pelagius; Calvin vs. Arminius). Believers' relationship with God begins at a point in time, a point of conviction, culminating in repentance and faith, but it must also move through time to a culmination at death or the Second Coming; faithfulness, righteousness, perseverance are important, crucial evidences of a true salvation.

Compare the following texts on sanctification.

SPECIAL TOPIC: EASTERN LITERATURE (biblical paradoxes)

▣ "without which no one will see the Lord" This is paradoxical:

1. believers will see the Lord one day (cf. Job 19:25-27; Ps. 17:15; Matt. 5:8; 1 John 3:2; Rev. 22:4)
2. believers cannot see the Lord now (cf. Exod.33:20; John 1:18; 1 Tim. 6:16; 1 John 4:12)

This may refer to one's spiritual eyes, in the sense of responding to the gospel. In this context it may be imagery for "understanding."

SPECIAL TOPIC: CAN HUMANS SEE GOD AND LIVE?

12:15 "See to it" Literally "observing" (episkopountes) is a PRESENT ACTIVE PARTICIPLE used in an IMPERATIVAL sense. This term is built on a form of one of the terms for pastor (literally bishop, episkopos, cf. Phil. 1:1; 1 Tim. 3:2; Titus 1:7 and of Jesus in 1 Pet. 2:25). Here it can refer to church leaders or to mature believers who should care for others. Apostasy should be confronted by maturity. This group of believers desperately needed to act in a mature way (cf. Heb. 5:11-14).

No Christian is an island (cf. 1 Cor. 12:7). Christianity is a team sport! The term "saint" is always PLURAL (except one time in Phil. 4:21, where it is used in a corporate sense). We are our brother's keeper. We must spare no effort to encourage one another. We are given and gifted for the health of the whole.

SPECIAL TOPIC: BIBLICAL FAITH IS CORPORATE

SPECIAL TOPIC: SAINTS

▣ "that no one comes short of the grace of God" This is a PRESENT ACTIVE PARTICIPLE used in an IMPERATIVE sense meaning "falling short of the grace of God." This word is used in Heb. 4:1 in the sense of "fail to attain," but in this verse the PREPOSITION "away" (apo) forms a PREPOSITIONAL PHRASE implying "a falling away from something previously possessed" (cf. Heb. 6:4-6; 10:23,38-39; 12:25). Apostasy was a real possibility in this cultural situation.

Or, as I have maintained, there are two groups being addressed:

1. believing Jews in danger of "shrinking back" (Heb. 12:15)
2. unbelieving Jews having clearly understood the gospel in the lives and testimonies of their believing synagogue companions, rejecting Jesus (Heb. 12:25)

Whichever theory is correct, the truth remains that salvation is not a product, but a relationship. It is more than an initial response. The warnings are serious, challenging, and real. In this context it is a call to help believers in danger of "shrinking back" (cf. Heb. 10:38).

SPECIAL TOPIC: APOSTASY (APHISTĒMI)

▣ "no root of bitterness" This may be an allusion to Deut. 29:18 in the Septuagint, which warned the people of God about the dangers of idolatry, both individually and corporately. All of Israel was never right with God, but only a believing faithful remnant. The phrase "a root of bitterness" in Deuteronomy is parallel to "whose heart turns away today from the Lord our God." This then, is an idiom for "falling short of the grace of God." It could refer to the Jewish believers or the Jewish unbelievers in the synagogue addressed.

▣ "and by it many be defiled" The presence of one disgruntled person affects the whole group. Our beliefs, actions, and attitudes do influence others. What an awesome responsibility!

12:16 "immoral or godless person" This is surprising hyperbole. Esau is a secular person, not interested in family affairs, but nothing immoral or godless is recorded in Genesis 25 or 27. Some commentators assume this is a reference to Esau's non-Hebrew wives (cf. Gen. 26:34; 36:2). The assumption is that they led him into idolatry.

▣ "Esau" His story is recorded in Gen. 25:27-34; 27. He becomes a very evil person in rabbinical Judaism's traditions (cf. Jubilees 25:1,8 and Genesis Rabba 70d,72a). This context, however, uses him because he knew God's promises but did not act on them.

12:17 "the blessing" The patriarchal blessing (i.e., Genesis 27) could not be recalled. This involves the Hebrew concept of the power of the spoken word (cf. Genesis 1 and Isa. 55:10-12).

▣ "for he found no place for repentance" In its OT context this refers to his sorrow after Isaac, his father, who blessed his younger brother, Jacob by trickery, but the blessing could not be recalled (cf. Gen. 27:34-41). The author uses this as a warning to the recipients of the letter. He wants them to make a decision for Christ now while there is time and then to persevere in that new relationship with Christ because there is no second chance (cf. Heb. 6:6; 10:26).

SPECIAL TOPIC: REPENTANCE (OT)

SPECIAL TOPIC: REPENTANCE (NT)

▣ "with tears" This is from Gen. 27:34 and 38.

÷HEBREWS 12:18-24

NASB (UPDATED) TEXT: HEBREWS 12:18-24
 ¹⁸For you have not come to a mountain that can be touched and to a blazing fire, and to darkness and gloom and whirlwind, ¹⁹and 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. ²⁰For they could not bear the command, "If even a beast touches the mountain, it will be stoned." ²¹And so terrible was the sight, that Moses said, "I am full of fear and trembling." ²²But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to myriads of angels, ²³to the general assembly and church of the firstborn who are enrolled in heaven, and to God, the Judge of all, and to the spirits of the righteous made perfect, ²⁴and to Jesus, the mediator of a new covenant, and to the sprinkled blood, which speaks better than the blood of Abel.

12:18-21 This section is a description of the giving of the Mosaic Law on Mt. Sinai (cf. Exod.19:16-25; Deut. 4:11-14). The Mosaic Covenant is frightening but the New Covenant of Jesus is better. One can now approach the holy God through Jesus. This is similar to Paul's comparison of the two mountains (i.e., Sinai, Zion in Gal. 4:24-26).

▣ "to darkness and gloom" This describes the presence of YHWH on Mt. Sinai, recorded in Exodus 19-20.

12:19 "blast of a trumpet" God's voice sounded like a trumpet (cf. Exod.19:16,19; 20:18).

This same imagery is used in Matt. 24:31; 1 Thess. 4:16.

SPECIAL TOPIC: HORNS USED BY ISRAEL

▣ "who heard begged that no further word be spoken to them" YHWH's awesome power on Mt. Sinai frightened the people (cf. Exod.20:19; Deut. 5:22-27; 18:16).

12:20 "if even a beast touches the mountain, it will be stoned" This is a THIRD CLASS CONDITIONAL SENTENCE. It is another allusion to the awesome holiness of God descending on Mt. Sinai (cf. Exod.19:12-13; LXX).

12:21 "I am full of fear and trembling" This is a quote from Deut. 9:19 which refers to Aaron's golden calf. Rabbinical hermeneutics used this phrase for Moses' fear of God at Mt. Sinai.

SPECIAL TOPIC: RABBINICAL HERMENEUTICS

12:22 "But you have come" This is a strong contrast. These believing readers are not trusting in a Sinaitic covenant, but in a New Covenant, a heavenly Jerusalem, a new Mt. Zion, a new city. In Gal. 4:21-31 Paul uses the same type of analogy using two OT mountains (Mt. Sinai versus Mt. Zion) in Gal. 4:24-26.

SPECIAL TOPIC: TYPOLOGY

▣ "Mount Zion and to the city. . ." The author is comparing the first covenant at Mt. Sinai to the New Covenant with the new heavenly city (cf. Heb. 11:10,16; 13:14; Phil. 3:20; Rev. 3:12; 14:1; 21:2,10).

▣ "of the living God" This is a play on the covenant name for God, YHWH, which is a form of the Hebrew VERB "to be." YHWH is the ever-living, only-living One (cf. Josh. 3:10; Ps. 42:4; 84:2; Jer. 10:10; Dan. 6:20,26; Hosea 1:10; Matt. 16:16; 26:63; Acts 14:15; Rom. 9:26; 2 Cor. 3:3; 6:16; 1 Thess. 1:9; 1 Tim. 3:15; 4:10). In the OT He swears by Himself, "the living God" (i.e., Jer. 4:2).

SPECIAL TOPIC: NAMES FOR DEITY, D.

▣ "to myriad of angels" This goes back to chapter 1:4-14. Angels surround and praise God, so too, believers through Jesus.

12:23 "church of the firstborn" Because of Exod. 4:22 some commentators understand the references to OT Israelites, but context demands that it be understood as all the people of faith (i.e., Heb. 11:40; also note Rom. 2:28-29; Gal. 3:26; 5:6).

The "first born" is a reference to Christ, "the first born"

1. of many brothers (the image of God, Rom. 8:29)
2. of all creation (the image of God, Col. 1:15)
3. of the dead (Col. 1:18 and 1 Cor. 15:20,23 [first fruits])

Look at all the ways the New Covenant is designated in this paragraph.

1. Mt. Zion
2. the city of the living God
3. the heavenly Jerusalem
4. myriads of angels

SPECIAL TOPIC: CHURCH

SPECIAL TOPIC: FIRSTBORN

▣ "enrolled" The Bible speaks of two books of God (cf. Dan. 7:10 and Rev. 20:12).

1. One is the book of life (cf. Exod.32:32; Ps. 69:28; Dan. 12:1; Luke10:20; Phil. 4:3; Rev. 3:5; 17:8; 20:12,15; 21:27).
2. The other is the book of remembrances (cf. Ps. 56:8; 139:16; Isa. 65:6; Mal. 3:16).

The first is for believers, the second for both (cf. Rev. 14:13). These are images for the memory of God.

SPECIAL TOPIC: THE TWO BOOKS OF GOD

▣ "to God, the Judge of all" The OT regularly depicts God as Judge (cf. Gen. 18:25; Ps. 50:6; 96:13; 98:9; Isa. 2:4; 51:5; Jer. 11:20; Lam. 3:59; Ezek. 7:3,27). The coming Messiah is also depicted as Judge (cf. Isa. 11:3-4; 16:5). The Father has placed all judgment in the Son's hands (cf. John 5:22-23,27; 9:39; Acts 10:42; 17:31; 2 Tim. 4:1; 1 Pet. 4:5).

SPECIAL TOPIC: JUDGE, JUDGMENT, AND JUSTICE

▣ "to the spirit of the righteous made perfect" This is a PERFECT PASSIVE PARTICIPLE, implying "made perfect by God and the results continue." Because of Heb. 11:40 this may refer to the OT saints of chapter 11 and all believers before Christ's coming.

For "perfect" see note at Hebrews 10:1 and Contextual Insights to Hebrews 10, C.

SPECIAL TOPIC: SPIRIT IN THE BIBLE

12:24 "Jesus the Mediator" Jesus, the High Priest and sacrifice

1. stands before the Father for us (i.e., intercessor, cf. Heb. 7:25; 9:24)
2. brings a better covenant (cf. Heb. 7:22; 8:,6,9-10; 9:15; Jer. 31:31-34; Ezek. 36:22-36)

▣ "covenant" This is a crucial theological concept in both the OT and NT. See SPECIAL TOPIC: TITLES/FUNCTIONS USED FOR JESUS IN HEBREWS  and  SPECIAL TOPIC: COVENANT

▣ "to the sprinkled blood" This was the way OT covenants were inaugurated (cf. Heb. 9:19; 10:22; 1 Pet. 1:2).

SPECIAL TOPIC: SPRINKLED WITH BLOOD

▣ "better" See full note at Heb. 7:7.

▣ "blood of Abel" Blood is biblical imagery for "life." Abel's blood cried out for vengeance (cf. Genesis 4; Heb. 11:4); but Jesus' blood cries for mercy, forgiveness, and love.

÷HEBREWS 12:25-29

NASB (UPDATED) TEXT: HEBREWS 12:25-29
 ²⁵See to it that you do not refuse Him who is speaking. For if those did not escape when they refused him who warned them on earth, much less will we escape who turn away from Him who warns from heaven. ²⁶And His voice shook the earth then, but now He has promised, saying, "Yet once more I will shake not only the earth, but also the heaven." ²⁷This expression, "Yet once more," denotes the removing of those things which can be shaken, as of created things, so that those things which cannot be shaken may remain. ²⁸Therefore, since we receive a kingdom which cannot be shaken, let us show gratitude, by which we may offer to God an acceptable service with reverence and awe; ²⁹for our God is a consuming fire.

12:25 "See to it" This is a PRESENT ACTIVE IMPERATIVE. This is a different Greek word than the one used in Heb. 12:15. This same warning is found in Heb. 3:12. After being enlightened by the superiority of the New Covenant in Christ, it is crucial that one respond appropriately. There is danger (for both the unbeliever and the believer) in knowing truth and not acting on it.

SPECIAL TOPIC: THE UNPARDONABLE SIN

▣ "that you do not refuse Him" This is one of the two main warnings. The other being, "do not shrink back." This is an AORIST MIDDLE (deponent) SUBJUNCTIVE. We must make a volitional decision. What will you do with Jesus, the author and perfecter of the faith?

SPECIAL TOPIC: RECEIVE

SPECIAL TOPIC: WHAT DOES IT MEAN TO "RECEIVE," "BELIEVE," "CONFESS/PROFESS," "CALL UPON"?

▣ "if" This is a FIRST CLASS CONDITIONAL SENTENCE which is assumed to be true from the author's point of view or for his literary purposes. Again, the awesome responsibility of rejecting a superior covenant and person is the focus of the comment.

12:26 "His voice shook the earth" This is a reference to the giving of the law on Mt. Sinai mentioned earlier in this chapter (cf. Exod.19:18-19), but it is a paraphrase from the Septuagint of Haggai 2:6. This prophecy speaks of a new shaking of the heavens and earth connected to the new post-exilic temple (cf. Hag. 2:6-9).

The smaller post-exilic temple is used as a foreshadowing of an even better temple to follow (i.e., "the later glory of this house"). Jesus, Himself is

1. the new temple (i.e., all worship, praise must go through Him)
2. He will bring peace (Haggai's temple did not)
3. He is a better priest (i.e., permanent)
4. He brings a better sacrifice (i.e., Himself)
5. He offers it once for all in a better tabernacle (i.e., the one in heaven)

12:27 "Yet once more" This world is passing away. I do think God is going to recreate it (cf. 2 Pet. 3:10) much like it is, but without the curse of Gen. 3:14,17; Zech. 14:11; Rev. 22:3. The Bible starts with God, man, and the animals (cf. Isa. 11:6-9) in a garden setting (cf. Gen. 1-2) and it also ends the same way (cf. Revelation 21-22).

12:28 "receive" See SPECIAL TOPIC: RECEIVE

▣ "a kingdom which cannot be shaken" This refers to the spiritual nature of the New Covenant. It is the last and permanent covenant between God and His people. The fear and shaking of Exodus 19-20 has been replaced by God's full availability through Jesus. This new Kingdom cannot, will not, ever be shaken (i.e., Dan. 7:18).

SPECIAL TOPIC: THE KINGDOM OF GOD

▣ "let us show gratitude, by which we may offer to God an acceptable service with reverence and awe" This describes the appropriate response of the New Covenant believers: a life of service because of gratitude for the matchless grace of the Triune God (cf. Heb. 13:15,21; Rom. 12:1-2). We were saved to serve, to serve the family of faith (cf. 1 Cor. 12:7; Eph. 4:12).

12:29 "a consuming fire" This may be a reference to Mt. Sinai (cf. Deut. 4:24). We dare not forget to Whom it is we are responding (cf. Heb. 10:31). Fire can cleanse and purify or totally destroy. YHWH will be our heavenly Father or He will be our Judge from heaven. What we do and continue to do with Jesus is the determiner. Believe! Hang in there!

SPECIAL TOPIC: FIRE

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. List the attributes of the men of chapter 11 and 12:18-29 that we should emulate.
2. Does verse 1 teach that the dead view the lives of the living?
3. Why does the author use so many athletic metaphors in this chapter?
4. What was the purpose of this chapter in relation to the entire book?
5. What is God's ultimate purpose for our lives? (Heb. 12:10,28)

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