Hebrews 12:1-3 (NIV)
Therefore, since we are surrounded by such a great cloud of witnesses , let us throw off everything that hinders and the sin that so easily entangles. And let us run with perseverance the race marked out for us, 2 fixing our eyes on Jesus, the pioneer and perfecter of faith. For the joy set before him he endured the cross, scorning its shame, and sat down at the right hand of the throne of God.
1. Who are these witnesses?
The deceased people of chap. 11 give witness to the value and blessing of living by faith. …………..The great crowd is not comprised of spectators but rather is comprised of ones whose past life of faith encourages others to live that way. MSBN
The imagery suggests an athletic contest in a great amphitheater. The witnesses are the heroes of the past who have just been mentioned ( ch. 11 ). They are not spectators but inspiring examples. The Greek word translated “witnesses” is the origin of the English word “martyr” and means “testifiers.” They bear testimony to the power of faith and to God’s faithfulness. NIVSN
These are the OT “heroes of the faith” in ch. 11, as is indicated by the therefore in 12:1 and by the Greek wordplay between “witnesses” (martys, v. 1) and “commended” (martyreō, 11:39). “Witnesses” may have a double meaning: (1) These OT heroes witnessed to their faith by their words and their faithful lives. (2) Like spectators watching an athletic contest in an arena, they may now be watching or “witnessing” believers’ lives. The first sense is a common meaning for the word, but in this verse the imagery of being surrounded by these witnesses gives the sense that they are eagerly watching from heaven, and the image of running the race that is set before us might lead one to think of an athletic race in a sports arena, with all these heroes of the faith from ch. 11 watching as present-day believers take their turn in the same race that they once ran. ESVN
We must bear in mind that Hebrews was written to people who were being persecuted. Because they had forsaken Judaism for Christ, they were facing bitter opposition. There was a danger that they might interpret their suffering as a sign of God’s displeasure. They might become discouraged and give up. Worst of all, they might be tempted to return to the temple and its ceremonies. They should not think that their sufferings were unique. Many of the witnesses described in chapter 11 suffered severely as a result of their loyalty to the Lord, yet they endured. If they maintained unflinching perseverance with their lesser privileges, how much more should we to whom the better things of Christianity have come. They surround us as a great cloud of witnesses. This does not mean that they are spectators of what goes on on earth. Rather they witness to us by their lives of faith and endurance and set a high standard for us to duplicate. This verse invariably raises the question, “Can saints in heaven see our lives on earth or know what is transpiring?” The only thing we can be sure they know is when a sinner is saved: “I say to you that likewise there will be more joy in heaven over one sinner who repents than over ninety-nine just persons who need no repentance” (Luke 15:7) BBC
Hebrews 12: 3-4
Consider him who endured such opposition from sinners, so that you will not grow weary and lose heart. 4 In your struggle against sin, you have not yet resisted to the point of shedding your blood.
2. What is the comparison here?
The readers should think upon Jesus so they might not grow tired of persevering and lose heart. Meditation on Jesus and the cross encourage us to continue to follow God’s will faithfully. It is natural for us to overestimate the severity of our trials, and the writer did not want us to do this. “The clear implication for the audience is that if they were to relinquish their commitment to Christ under the pressure of persistent
Again emphasizing perseverance. Many of the readers could identify with the hostility shown to Jesus, though on a lesser scale. Although they are suffering persecution, the readers were not suffering martyrdom, and hence their main test is fighting their own sinful nature. Not yet resisted to the point of shedding your blood contrasts with Jesus’ endurance of the cross. ESVN
Hebrews 12:5-11
5 And have you completely forgotten this word of encouragement that addresses you as a father addresses his son? It says, “My son, do not make light of the Lord’s discipline, and do not lose heart when he rebukes you, 6 because the Lord disciplines the one he loves, and he chastens everyone he accepts as his son.” 7 Endure hardship as discipline; God is treating you as his children. For what children are not disciplined by their father? 8 If you are not disciplined—and everyone undergoes discipline—then you are not legitimate, not true sons and daughters at all. 9 Moreover, we have all had human fathers who disciplined us and we respected them for it. How much more should we submit to the Father of spirits and live! 10 They disciplined us for a little while as they thought best; but God disciplines us for our good, in order that we may share in his holiness.11 No discipline seems pleasant at the time, but painful. Later on, however, it produces a harvest of righteousness and peace for those who have been trained by it.
3. What is the purpose of God’s discipline?
The word rendered here “chastening” – παιδεία paideia- and also in Hebrews 12:6-8, and in Hebrews 12:9, “corrected” – παιδευτὰς paideutas- does not refer to affliction in general, but that kind of affliction which is designed to correct us for our faults, or which is of the nature of discipline. The verb properly relates to the training up of a child – including instruction, counsel, discipline, and correction (see this use of the
(1)The fact that they are sent by God. Whatever he does is of importance, and is worthy of the profound attention of people.
(2)they are sent for some important purpose, and they should be regarded, therefore, with attentive concern.
Men “despise” them when:
(1)they treat them with affected or real unconcern;
(2)when they fail to receive them as divine admonitions, and regard them as without any intelligent design; and,
(3)when they receive them with “expressions” of contempt, and speak of them and of the government of God with scorn.
It should be a matter of deep concern when we are afflicted in any manner, not to treat the matter lightly, but to derive from our trials all the lessons which they are adapted to produce on the mind. BN
Trials and sufferings in the Christian’s life come from God who uses them to educate and discipline believers by such experiences. Such dealings are evidence of God’s love for His own children. MSBN
Therefore, strengthen your feeble arms and weak knees.13 “Make level paths for your feet,” so that the lame may not be disabled, but rather healed.
4. How does this exhortation apply to the situation with the Hebrew believers?
This is an allusion to Isa_35:3, 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 vers.
Heb_12:13 “make straight paths for your feet” This may be an allusion to Pro_4:26 in the Septuagint (LXX) or to a well known proverb using “straight paths” as an OT metaphor for righteousness. UC
In poetic OT language (perhaps intentionally drawn from Isaiah and Proverbs) the author exhorts his readers to endurance in the race set before them. ESVN
Hebrews 12:14
14 Make every effort to live in peace with everyone and to be holy; without holiness no one will see the Lord.
5. Why the instruction about peace?
Follow peace with all men – Do not give indulgence to those passions which lead to litigations, strifes, wars; see the notes on Romans 14:19. The connection here requires us to understand this mainly of persecutors. The apostle is referring to the trials which those whom he addressed were experiencing. Those trials seem to have arisen mainly from persecution, and he exhorts them to manifest a spirit of kindness toward all – even though they were engaged in persecuting them. This is the temper of the gospel. We are to make war with sin, but not with people; with bad passions and corrupt desires, but not with our fellow-worms.
And holiness – Instead of yielding to contending passions and to a spirit of war; instead of seeking revenge on your persecutors and foes, make it rather your aim to be holy. Let that be the object of your pursuit; the great purpose of your life. Men might in such cases counsel them to seek revenge; the spirit of religion would counsel them to strive to be holy. In such times they were in great danger of giving indulgence to evil passions, and hence, the special propriety of the exhortation to endeavor to be holy.
Without which no man shall see the Lord – That is, shall see him in peace; or shall so see him as to dwell with him. All will see him in the day of judgment, but to “see” one is often used in the sense of being with one; dwelling with one; enjoying one; see the notes on Matthew 5:8. The principle here stated is one which is never departed from; Revelation 21:27; Isaiah 35:8; Isaiah 52:1; Isaiah 60:21; Joel 3:17; Matthew 13:41; 1 Corinthians 6:9-10. No one has ever been admitted to heaven in his sins; nor is it desirable that anyone ever should be. Desirable as it is that lost people should be happy, yet it is benevolence which excludes the profane, the impious, and the unbelieving from heaven – just as it is benevolence to a family to exclude profligates and seducers, and as it is benevolence to a community to confine thieves and robbers in prison. This great principle in the divine administration will always be adhered to; and hence, they who are expecting to be saved without holiness or religion, are destined to certain disappointment.
Heaven and earth will pass away, but God will not admit one unrepenting and unpardoned sinner to heaven. It was the importance and the certainty of this principle which made the apostle insist on it here with so much earnestness. Amidst all their trials; when exposed to persecution; and when everything might tempt them to the indulgence of feelings which were the opposite of holiness, they were to make it their great object to be like God. For this they were to seek, to strive. to labor, to pray. This with us in all our trials should also be the great aim of life. How deeply affecting then is the inquiry whether we have that holiness which is indispensable to salvation! Let us not deceive ourselves. We may have many things else – many things which are in themselves desirable, but without this one thing we shall never see the Lord in peace. We may have wealth, genius, learning, beauty, accomplishments, houses, lands, books, friends – but without religion they will be all in vain. Never can we see God in peace without a holy heart; never can we be admitted into heaven without that religion which will identify us with the angels around the throne! BN
In this epistle, it is explained as 1) a drawing near to God with full faith and a cleansed conscience (10:14, 22), and 2) a genuine acceptance of Christ as the Savior and sacrifice for sin, bringing the sinner into fellowship with God. Unbelievers will not be drawn to accept Christ if believers’ lives do not demonstrate the qualities God desires, including peace and holiness.MSBN
Hebrews 12:15
15 See to it that no one falls short of the grace of God and that no bitter root grows up to cause trouble and defile many.
6. How would a man fall short of the grace of God?
Negatively the writer warned against neglecting God’s grace (help). God’s grace enables us to persevere (cf. 3:12), but here it is almost synonymous with the Christian faith. This neglect would result in unfaithfulness spreading as a poison among God’s people (cf. Deut. 29:17-18). The writer pictured departure from the truth here as a root that produces bitter fruit in the Christian community. It results in the spiritual defilement of many other believers eventually. The writer was not implying that most of his readers were in danger of apostatizing (cf. 6:9) but that the failure of only one individual can affect many other believers. CN
The image is taken from a company of travellers, one of whom lags behind, and so never reaches the end of the long and laborious journey. JFB
Lest any person should come behind, or fall off from, this grace or Gift of God; this state of salvation, viz. the Gospel system or Christianity; for this is most evidently the meaning of the apostle. It is not the falling from a work of grace in their own souls, but from the Gospel, to apostatize from which they had now many temptations; and to guard them against this, the whole epistle was written. ACC
Hebrews 12:16-17
16 See that no one is sexually immoral, or is godless like Esau, who for a single meal sold his inheritance rights as the oldest son. 17 Afterward, as you know, when he wanted to inherit this blessing, he was rejected. Even though he sought the blessing with tears, he could not change what he had done.
7. So what was Esau’s problem?
Esau is deemed unholy (likely due to his treating his birthright as profane; Gen. 25:33–34); sexually immoral probably also applies to him (there is no direct OT evidence of this, but cf. Gen. 26:34–35; 28:6–8). Clearly the author calls his readers to be holy and sexually responsible (see Heb. 12:10, 14; 13:4). afterward, when he desired to inherit the blessing, he was rejected. Esau’s failure to win back the inheritance he had rejected (Gen. 25:33–34; 27:34–40) also serves to caution the Christian community against rejecting the inheritance offered to believers (Heb. 6:4–6; 10:26–31; 12:25; on
Apostasy is closely linked with immorality. A professing Christian may fall into gross moral sin. Instead of acknowledging his guilt, he blames the Lord and falls away. Apostasy and sexual sin are connected in 2 Peter 2:10, 14, 18 and Jude 8, 16, 18.
Finally, apostasy is a form of irreligion, illustrated by Esau. He had no real appreciation for the birthright; he willingly bartered it for the momentary gratification of his appetite.
Later Esau was remorseful at the loss of the older son’s double portion, but it was too late. His father could not reverse the blessing.
So it is with an apostate. He has no real regard for spiritual values. He willingly renounces Christ in order to escape reproach, suffering, or martyrdom. He cannot be renewed to repentance. There may be remorse but no godly repentance. BBC
Now don’t make a mistake here thinking that he could not repent. That he was trying to repent, but couldn’t. No, all he sought with tears was the blessing. When Jacob received the blessing and Esau finally came in with the venison for his old man, and he said, “Hey, Dad, I fixed the barbequed venison just like you like.” And he said, “Then who was it that was here earlier? I’ve already given the blessing.” He said, “No, Dad, I’m Esau your son.” “Well,” he said, “it must have been Jacob then, but I blessed him.” He said, “Oh, but bless me.” And he started to cry. He wanted the blessings of the father. And he sought the blessings with tears. And he said, “I can’t. I’ve already given everything to your brother.” And so, though he sought the blessings with tears, there was still no repentance, no place of repentance in his heart. All he wanted was the blessings, the benefits. CSTTB
Hebrews 12:18-24
18 You have not come to a mountain that can be touched and that is burning with fire; to darkness, gloom and storm; 19 to a trumpet blast or to such a voice speaking words that those who heard it begged that no further word be spoken to them,20 because they could not bear what was commanded: “If even an animal touches the mountain, it must be stoned to death.” 21 The sight was so terrifying that Moses said, “I am trembling with fear.” 22 But you have come to Mount Zion, to the city of the living God, the heavenly Jerusalem. You have come to thousands upon thousands of angels in joyful assembly, 23 to the church of the firstborn, whose names are written in heaven. You have come to God, the Judge of all, to the spirits of the righteous made perfect, 24 to Jesus the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.
8. What is the contrast the writer seeks to explore?
Now the contrast. He is writing to Hebrews who had been under the law, who were now come to a new covenant through Jesus Christ, and thus, a new relationship with God in the new covenant. He speaks again in contrasting now the old covenant of the law.
Let’s go back for a moment to Exodus, chapter 19, and read the account of Mount Sinai where God gave the law to Moses. Let’s start reading with verse 14. “And Moses went
He said, “You haven’t come to this awesome scene of Mount Sinai. The mountain that couldn’t be touched with hands. People dared not come close. The mountain that was covered with the smoke and the fire and the thunders, and the darkness, the tempest, the trumpet sound. So awesome was the sight that Moses himself quaked.“
But you’ve come [to a different mount] to mount Zion, and unto the city of the living God, the heavenly Jerusalem, unto an innumerable company of angels, unto the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaks of better things than that of Abel (Hbr 12:22-24). CSTTB
This grand passage, extending to the end of the chapter, forms a magnificent finale to the lengthened general exhortation to constancy, beginning at Heb_10:19, which occupies so important a place in the Epistle. The verses before us exhibit a highly wrought and impressive contrast between the Mosaic and the Christian dispensations. Mount Sinai is the emblem of the one, Mount Zion of the other. And Zion is incomparably superior to Sinai, in the privileges and blessings which flow from it.
I A PICTURE OF THE OLD REVELATION AT SINAI (Vers. 18-21) The nature of the dispensation inaugurated there was reflected in the character of the scene on occasion of the giving of the Law. The old economy was:
1. Sensuous. Sinai was “a mount that might be touched” (ver. 18); i.e. a tangible, palpable, physical mountain. The expression suggests the ceremonialism which was so prominent a feature of the Mosaic dispensation. The scene at Sinai was spectacular; and Judaism, in like manner, was a religion of externals. Its teaching was elemental, because elementary, Its ritual was sensuous. Its precepts were sustained by earthly sanctions.
2. Obscure. When God came down upon Sinai, he made blackness and darkness” his pavilion; he revealed himself in flame and storm. This is an emblem of the clouded character of the Old Testament revelation. Under it the plan of redemption still remained veiled in mystery. “The way into the holy place was not yet made manifest”. (Heb_9:8) The Jews, in their ignorance and weakness, could only bear a shaded, shadowy, portentous manifestation of truth.
3. Exclusive. God spoke at Horeb only to one small nation, gathered before him there on the plain, and separated by the rocks and passes of the desert from the great peoples of the world. The Jews were a little flock, and the Shepherd of Israel shut them into a little fold by themselves.
4. Remote. The Hebrews dared not approach the God who revealed himself to them. The mountain was fenced round, and the stern penalty of death was threatened upon the trespasser (ver. 20). Similarly, while the Mosaic economy granted a certain access to God, and Israel was “a people near unto him,” this access was yet not the most real. For Jehovah, to the mind of the Jew, was clothed with thunder; legal barriers stood between him and sinful men; and the Levitical system was saturated with ceremonial restrictions. Moses could not be an adequate mediator for Israel, to bring them to God; at the giving of the Law he was himself smitten with fear and trembling (ver. 21).
5. Terrible. This is the most prominent feature of the whole picture. At Sinai the lightnings flashed and the thunder rolled; the trump of God sent forth its wild weird blasts, and the awful voice of the Eternal spoke the ten “words” (ver. 19). But the people could not endure the revelation. They crouched and cowered in terror. When God of old came down from heaven, In power and wrath he came; Before his feet the clouds were riven, Half darkness and half flame. Around the trembling mountain”s base The prostrate people lay; A day of wrath, and not of grace; A dim and dreadful day. (Keble.)
Now, this awful scene symbolized the spirit and genius of the old dispensation. The Law inspired terror. It was “the ministration of death” and of “condemnation.” It “bore children unto bondage.” The ceremonial system became an unbearable yoke, by reason of its burdensome constraints; while the moral law pronounced its pitiless curses upon the disobedient.
6. Temporary. Sinai rears its shaggy cliffs of granite in the naked wilderness, and Israel made only a year”s encampment there. The tented plain of the desert was not their home. And so the dispensation set up at Mount Sinai was provisional and preparatory. It was only to stand until, under the Divine leading, the Church should be brought to the spiritual Mount Zion, and to the heavenly Jerusalem as its “city of habitation.
II A CONTRASTED PICTURE OF THE NEW REVELATION AT ZION. (Vers. 22-24) Although we did not attempt to trace the various points of comparison in detail, we should yet be impressed with the contrast as seen in the large outlines of the two pictures, and in their general tone and color. The new economy, as represented by Mount Zion, is:
1. Spiritual. The Church of Jesus Christ is the ideal Zion. It is also “the heavenly Jerusalem,” the metropolis of the mediatorial kingdom. The New Testament system of religion is inward, supersensible, experimental. The types and ceremonies of Sinai have passed away. The matter of the new revelation is more spiritual. Christianity speaks of righteousness, not of ritual. The gospel laws are written upon the heart.
2. Clear. No night, or cloud, or storm gathers around Mount Zion; its very name means “sunny.” The Sun of righteousness shines upon its towers and palaces, gilding them with brightness and beauty. The new covenant is “clear as the sun” in its teachings. It has given the world the most advanced truth; and it presents that truth in the simplest and the most explicit form.
3. All-embracing. Mount Sinai stands in the lonely and silent desert; but Mount Zion is the center of a populous city, whose teeming inhabitants are cosmopolitans. The Jewish Church was shut out from intercourse with the rest of the world; but our fellow-citizens under the new covenant are:
(1) The holy angels: “myriads of angels, a festal assembly” (vers. 22, 23); the cherubim and seraphim, all the princes, potentates and rulers of the celestial hierarchy.
(2) The saints or, earth: the “Church of the Firstborn who are enrolled in” the album of heaven. Israel was mustered and numbered at Sinai; and so the New Testament Church, although dispersed all over the world, forms but one society of firstborn ones, each of whom is a prince of the blood of God.
(3) The believers of the ancient Church: the spirits of just men made perfect.” The disembodied souls of the Old Testament saints could not be made perfect “apart from us”; (Heb_11:40) and thus we now form one brotherhood with them, as well as with departed believers who lived in Christian times.
4. Access-giving. At Sinai “the people stood afar off.” They could not draw near to God. The presence of his attending angels brought them no confidence. The mediation of Moses could not remove the barrier of their guilt. But now the great invitation is, Come. ” The sum of gospel privilege is expressed in the words, “Ye are come” (ver. 22). Believers have been admitted to the mount and city of God, to the companionship of his angels, to the fellowship of his redeemed saints, and into his very presence as the righteous Judge, the God of all.” And to what are we indebted for this access? We have come to God, because we have come “to Jesus,” and have been sprinkled with his “blood” (ver. 24). Christ and his blood are the ground of all our blessings, and the sum of all. The nail-pierced hand of a better Mediator than Moses has opened for us the door of access.
5. Genial. The scene at Sinai was terrific; but all is peaceful in the sunny garden-city of Zion. It is true that the punishments connected with the new dispensation are far more dreadful than the merely spectacular terrors of the old; but these occupy the background of the picture, while at Sinai the terrors were in the foreground. And all who really come “to the blood of sprinkling” are safe. The atmosphere of the new covenant is balmy and genial by reason of the merit of that blood. Abel spoke (Heb_11:4) by his sacrifice only of a coming atonement and a future redemption; but Christ”s blood certifies that these blessings have been secured. And so the whole panorama of Zion is genial and attractive. Its verdure is unfading; (Psa_72:6) all is winsome and gladsome and serene.
6. Final. “The heavenly Jerusalem” is “the city which hath the foundations”. (Heb_11:10) The life of the Church now is no longer a tent-life. It has exchanged the tabernacle for the true temple. The covenant of which Jesus is the Mediator is a “new,” i.e. (according to the Greek in ver. 24) a fresh covenant, one that shall never become stale or old. The kingdom of heaven is a “kingdom that cannot be shaken” (ver. 28). As this whole picture embraces the entire history of the Christian Church, its truthfulness will be more and more appreciated as the centuries roll on, and most of all in the times of the latter-day glory.
Sinai was in the wilderness, and there is some reason to suppose that it has now more of the wilderness than ever, that its desolation is greater than when the children of Israel camped there. Zion was in the city. Men lived about it all their lives. He who comes to Zion comes to an abiding company. The earthly Jerusalem where the ark dwells, typifies that heavenly Jerusalem where the God of the ark really dwells. Thence the messengers of God issue forth on their errands of righteousness and mercy, and thither they return to resume the service of the higher, holier sphere. At Sinai just men, struggling with their sense of sin, were made to feel their imperfection. On Zion just men are gathered in their purity of heart and spiritual completeness, enabled forever to look on the face of God. The two contrasted pictures must not be pushed too much into detail. Let the imagination rather try to group each as a whole. The passage suggests two frameworks, in one of which we may gather the peculiarities of the old covenant, and in the other the peculiarities of the new. PBC
And to an innumerable company of angels. The Greek here is, “to myriads [or ten thousands] of angels in an assembly or joyful convocation.” The phrase, “tens of thousands,” is often used to denote a great and indefinite number. The word rendered “general assembly,” (Hebrews 12:23)—πανήγυρις—refers, properly, to “an assembly or convocation of the whole people in order to celebrate any public festival or solemnity, as the public games or sacrifices.” Rob. Lex. It occurs nowhere else in the New Testament, and refers here to the angels viewed as assembled around the throne of God, and celebrating his praises. It should be regarded as connected with the word angels, referring to their convocation in heaven, and not to the church of the first-born. This construction is demanded by the Greek. Our common translation renders it as if it were to be united with the church—”to the general assembly and church of the firstborn;” but the Greek will not admit of this construction. The interpretation which unites it with the angels is adopted now by almost all critics, and in almost all the editions of the New Testament. On the convocation of angels, Job 1:6. The writer intends, doubtless, to contrast that joyful assemblage of the angels in heaven with those who appeared in the giving of the law on Mount Sinai. God is always represented as surrounded by hosts of angels in heaven. See Deuteronomy 33:2, 1 Kings 22:19, Daniel 7:10, Psalms 68:17; comp. Hebrews 12:1; see also Revelation 5:2, Matthew 26:53, Luke 2:13. The meaning is, that under the Christian dispensation Christians, in their feelings and worship, become united to this vast host of holy angelic beings. It is, of course, not meant that they are visible, but they are seen by the eye of faith. The argument here is, that as, in virtue of the Christian revelation, we become associated with those pure and happy spirits, we should not apostatize from such a religion, for we should regard it as honourable and glorious to be identified with them.
And church of the firstborn. That is, you are united with the church of the firstborn. They who were firstborn among, the Hebrews enjoyed peculiar privileges, and especially pre-eminence of rank. Colossians 1:15. The reference here is, evidently, to those saints who had been distinguished for their piety, and who may be supposed to be exalted to peculiar honours in heaven-such as the patriarchs, prophets, martyrs. The meaning is, that by becoming Christians we have become, in fact, identified with that happy and honoured church, and that this is a powerful motive to induce us to persevere. It is a consideration which should make us adhere to our religion amidst all temptations and persecutions, that we are identified with the most eminently holy men who have lived, and that we are to share their honours and their joys. The Christian is united in feeling, in honour, and in destiny, with the excel. lent of all the earth and of all times, lie should feel it, therefore, an honour to be a Christian; he should yield to no temptation which would induce him to part from so goodly a fellowship.
Which are written in heaven. Marg. enrolled. The word here was employed by the Greeks to denote that one was enrolled as a citizen, or entitled to the privileges of citizenship. Here it means. that the names of the persons referred to were registered or enrolled among the inhabitants of the heavenly world. Luke 10:20.
And to God the Judge of all. God, who will pronounce the final sentence on all mankind. The object of the reference here to God as Judge does not appear to be to contrast the condition of Christians with that of the Jews, as is the case in some of the circumstances alluded to, but to bring impressively before their minds the fact that they sustained a peculiarly near relation to him from whom all were to receive their final allotment. As the destiny of all depended on him, they should be careful not to provoke his wrath. The design of the apostle seems to be to give a rapid glance of what there was in heaven, as disclosed by the eye of faith to the Christian, which should operate as a motive to induce him to persevere in his Christian course. The thought that seems to have struck his mind in regard to God was, that he would do right to all. They had, therefore, everything to fear if they revolted from him; they had everything to hope if they bore their trials with patience, and persevered to the end. _ And to the spirits of just men made perfect. Not only to the more eminent saints-the “church of the firstborn”-but to all who were made perfect in heaven. They were not only united with the imperfect Christians on earth, but with those who have become completely delivered from sin, and admitted to the world of glory. This is a consideration which ought to influence the minds of all believers. They are even now united with all the redeemed in heaven. They should so live as not to be separated from them in the final day. Most Christians have among the redeemed already not a few of their most tenderly beloved friends. A father may be there; a mother, a sister, a smiling babe. It should be a powerful motive with us so to live as to be prepared to be reunited with them in heaven.
Verse 24. And to Jesus the mediator of the new covenant. This was the crowning excellence of the new dispensation, in contradistinction from the old. They had been made acquainted with the true Messiah; they were united to him by faith; they had been sprinkled with his blood. Hebrews 7:22, and Hebrews 8:6. The highest consideration which can be urged to induce any one to persevere in a life of piety is the fact that the, Son of God has come into the world and died to save sinners. Comp. Hebrews 12:2, seq. of this chapter.
And to the blood of sprinkling. The blood which Jesus shed, and which is sprinkled upon us to ratify the covenant. Hebrews 9:18, seq.
That speaketh better things than that of Abel. Or, “than Abel; “the words “that of” being supplied by the translators. In the original there is no reference to the blood of Abel shed by Cain, as our translators seem to have supposed; but the allusion is to the faith of Abel, or to the testimony which he bore to a great and vital truth of religion. The meaning here is, that the blood of Jesus speaks better things than Abel did; that is, that the blood of Jesus is the reality of which the offering of Abel was a type. Abel proclaimed by the sacrifice which he made the great truth, that salvation could be only by a bloody offering-but he did this only in a typical and obscure manner; Jesus proclaimed it in a more distinct and better manner by the reality. The object here is to compare the Redeemer with Abel, not in the sense that the blood shed in either case calls for vengeance, but that salvation by blood is more clearly revealed in the Christian plan than in the ancient history; and hence illustrating, in accordance with the design of this epistle, the superior excellency of the Christian scheme over all which had preceded it. There were other points of resemblance between Abel and the Redeemer, but on them the apostle does not insist. Abel was a martyr, and so was Christ; Abel was cruelly murdered, and so was Christ; there was aggravated guilt in the murder of Abel by his brother, and so there was in that of Jesus by his brethren-his own countrymen; the blood of Abel called for vengeance, and was followed by a fearful penalty on Cain, and so was the death of the Redeemer on his murderers-for they said, “his blood be on us and on our children,” and are yet suffering under the fearful malediction then invoked;-but the point of contrast here is, that the blood of Jesus
Hebrews 12:25-29
25 See to it that you do not refuse him who speaks. If they did not escape when they refused him who warned them on earth, how much less will we, if we turn away from him who warns us from heaven? 26 At that time his voice shook the earth, but now he has promised, “Once more I will shake not only the earth but also the heavens.”27 The words “once more” indicate the removing of what can be shaken—that is, created things—so that what cannot be shaken may remain. 28 Therefore, since we are receiving a kingdom that cannot be shaken, let us be thankful, and so worship God acceptably with reverence and awe, 29 for our “God is a consuming fire.”
9. What is this final warning?
Given the superior nature of the new covenant, and the reign of Christ who warns from heaven, the author calls for a response of faith. They did not escape applies especially to the exodus generation, who rejected the voice of the one who spoke. A similar lesser-to-greater argument is made in 10:28–30. Most commentators believe that this refers to the danger of eternal judgment upon those who “reject him who warns from heaven.” Some have argued that such rejection of God can be committed by true believers, since “we” (in the phrase “much less will we escape”) includes the believing author; however, indicating a fundamental difficulty with this view. It seems most likely to understand the “we” as a reference to the current church participants, some of whom may not have possessed true faith. Another view is that the warnings are addressed to true believers and that the warnings are the means that God uses to keep his own from committing apostasy and to challenge believers to persevere in their faith.
Yet once more, both earth and the heavens will be judged in order to establish the future reality, which is eternal (the things that cannot be shaken).
Gratitude and worship are due in light of salvation. Acceptable worship takes into account (in reverence and awe) God’s holiness and his position as a judge to whom alone worship is due (see the context of Deut. 4:24, quoted here). Some say that this “acceptable worship” is depicted in the conduct described in Heb. 13:1–19 .ESVN
The One speaking probably refers to God. “Him who warned them on earth” probably refers to God when He spoke from Mt. Sinai. The contrast is not primarily between the persons who spoke but between the places from which God spoke (cf. v. 26). Another view is that the contrast is between a human oracle of God (Moses) and the divine Voice (Christ). This contrast would have been especially impressive to Jewish Christians. The present warning came from God in heaven and dealt with failure to continue to cleave to His Son .
God’s voice shook the earth at Mt. Sinai (Exod. 19:18; Judg. 5:4-5; Ps. 68:8; 77:18; 114:4, 7). It will shake the earth and the heavens at the end of the Millennium. That shaking will lead to the creation of new heavens and a new earth that will remain (Ps. 95:9-11; Hag. 2:6; Rev. 21:1).
“The ‘shaking’ is a metaphor for the judgment of God executed in history, as in the case of the fall of Babylon announced in Isa 13:1-22.”
Our kingdom is eternal. Our motive should be gratitude. Our activity should be the service of God. Our attitude toward Him should be reverence and awe in view of His ability to judge the unfaithful .
“As a consuming fire, God purifies all that is unworthy and unacceptable in those who serve Him and all that is unfit to abide in His presence.”
Many readers of Hebrews associate the figure of God consuming with His judging unbelievers in hell, but this figure also occurs in the Old Testament with reference to judgment of His people .
The reference to fire in verse 29 completes an inclusio begun with another mention of fire in verse 18. The whole section that these references to fire enclose deals with how important it is to respond properly to God.
“The warning proper is found in 12:25-29. The readers are called to heed Yahweh, for an eschatological shaking is coming in which the earthly material order will pass away, leaving only an eternal kingdom. The faithful readers who endure will have a part in the eschatological kingdom—the millennium and the New Jerusalem as ‘companions’ of Jesus, the Messiah-King (1:9, 13-14). This kingdom will become an eternal kingdom. .
“All five warnings in the epistle have a positive thrust and a negative impetus. . . . Disobedience to God and His Word will result in a forfeiting of eschatological rewards; obedience to God and His Word will result in a gaining of eschatological rewards.”
This chapter contains three resources that encourage and enable us to run the Christian race with endurance. They are the example of Jesus (vv. 1-4), the assurance of the Father’s love, and the enablement of God’s grace CN
ESVN……………..….ESV Study Bible Notes
MSBN……………….MacArthur NASB Study Notes
NIVSN……………….NIV Study Notes.
JVM………………….J Vernon McGee’s Commentary
BN ……………………Barnes Notes
WBC………….…….Wycliffe Bible Commentary
CN ……….…………..Constables Notes
IC……………….…….Ironside Commentary
NET…………….…….Net Bible Study Notes.
JFB……………………Jamieson Fausset Brown Commentary
VWS………………….Vincent Word Studies
CMM………………..Commentary on Matthew and Mark
BDB……………..….Barclay’s Daily Study Bible (NT)
Darby……………….John Darby’s Synopsis of the OT and NT
Johnson……………Johnson’s Notes on the New Testament
NTCMM…………..The New Testament Commentary: Matthew and Mark.
EHS………………….Expositions of the Holy Scriptures
CPP…………………The Complete Pulpit Commentary
SBC…………………..Sermon Bible Commentary
K&D…………………Keil and Deilitzsch Commentary on the OT
EBC……………….…Expositors Bible Commentary
CBSC……………….Cambridge Bible for Schools and College
GC……………………Guzik Commentary
RD…………………..Robert Deffinbaugh
NSB…………………The Nelson Study Bible
MHC…………………Matthew Henry Commentary
CSTTB…………….…Chuck Smith Through The Bible
LESB……….……….Life Essentials Study Bible.
BBC……………………Believers Bible Commentary
UC………………………..Utley’s Commentary
PBC……………………….Pulpit Bible Commentary
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