Hebrews 12

Hendriksen

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-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 39 2 8 0 0 12. Admonitions and Exhortations, part 1) 12:1 29) Outline) A. Divine Discipline ) 12:1 3 1. Look to Jesus ) 12:4 6 2. Accept Correction ) 12:7 11 3. Endure Hardship ) 12:12 13 4.

Be Strong ) B. A Divine Warning ) 12:14 17 1. Live in Peace ) 12:18 21 2. Consider Mount Sinai ) 12:22 24 3. Look at Mount Zion ) 12:25 27 4. Apply the Prophecy ) 12:28 29 5.

Worship God ) ) ) ) A. Divine Discipline) 12:1 13) 12 1 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 Let us fix our eyes on Jesus, the author and perfecter of our faith, who for the joy set before him endured the cross, scorning its shame, and sat down at the right hand of the throne of God. 3 Consider him who endured such opposition from sinful men, 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. 5 And you have forgotten that word of encouragement that addresses you as sons:) 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 those he loves,) and he punishes everyone he accepts as a son. ) 7 Endure hardship as discipline; God is treating you as sons. For what son is not disciplined by his father? 8 If you are not disciplined (and everyone undergoes discipline), then you are illegitimate children and not true sons. 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 our spirits and live! 10 Our fathers disciplined us for a while as they thought best; but God disciplines us for our good, 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.) 12 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.) ) 1. Look to Jesus) 12:1 3) Using a series of examples taken from the history of God s people, the author continues to exhort his readers.

Earlier he exhorted them to persevere in doing the will of God (10:36); now he tells them to run the race with perseverance and to look to Jesus. Believers in the Old Testament era had only the promise. In New Testament times believers have the fulfillment of the promise and therefore see Jesus.) 1. 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.) The contemporaries of the first readers of Hebrews had developed an interest in sports. Athletes contended in a local stadium, while spectators sat on the tiered seats around the arena. Although Christians perhaps were not fully involved (because the games provided an excuse for pagan excesses), they were thoroughly familiar with the sports of their day.

From the world of sports, the author borrows the imagery of spectators, apparel and condition of contestants, and the contest itself.) Note these points:) a. Cloud) The author places himself on the same level as that of the readers. He is one with them, for he is a contestant, too. With his fellow contestants, he looks up at the stands and sees a multitude of spectators. The writer of Hebrews calls them a great cloud of witnesses. This may be an idiomatic expression that means the same as our term a host of people.

The word witness, however, has two meanings. First, it refers to a person who watches the scene before him; his eyes and his ears tell him what is happening. Next, the word means that a person is able to talk about what he has seen and heard.) The witnesses are not silent. In fact, the writer of Hebrews says of Abel, And by faith he still speaks, even though he is dead (11:4). The heroes of faith mentioned in chapter 11 speak, but they do so through the pages of Scripture.��1�� They cheer us on, so to speak, for the race we run concerns the cause of Christ. Through their biblical voices they encourage us in our contest of faith.��2�� The witnesses surround us, for they have an interest in our achievement (11:40).) b.

Hindrance) Let us throw off everything that hinders, writes the author. He looks at the clothes we wear and the physical condition we are in. When we run a race, we dress in suitable sportswear designed to provide minimum weight and maximum comfort. And to qualify as runners, we strive to lose extra body fat by strengthening our muscles. That which is bulky in our bodies must disappear, for it hinders us in the race that we run.) 1 1 2 8 0 “tw://bible.?id=42.21.34|AUTODETECT|” What are the impediments that hinder us? Jesus says, Be careful, or your hearts will be weighed down with dissipation, drunkenness and the anxieties of life 7 1 -1 9 0 “tw://bible.?id=42.21.34|AUTODETECT|” Luke 21:34) 1 1 -1 9 0 “tw://bible.?id=51.3.8|AUTODETECT|” ). Paul instructs, But now you must rid yourselves of all such things as these: anger, rage, malice, slander, and filthy language from your lips 7 1 -1 9 0 “tw://bible.?id=51.3.8|AUTODETECT|” Col. 3:8) 1 1 -1 9 0 “tw://bible.?id=59.1.21|AUTODETECT|” ; also see ) 7 1 -1 9 0 “tw://bible.?id=59.1.21|AUTODETECT|” James 1:21) 1 1 -1 9 0 “tw://bible.?id=60.2.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.2.1|AUTODETECT|” I Peter 2:1) 1 1 -1 9 0 0 ).��3��) 1 2 2 8 0 0 c. Sin) A hindrance in itself is not a sin, but because it impedes a contestant a hindrance can become sin. Sin entangles, much as a flowing robe that reaches down to the ground would entangle a runner in ancient times. Put this impediment aside, says the author of Hebrews. Let us strip off anything that slows us down or holds us back, and especially those sins that wrap themselves so tightly around our feet and trip us up. ��4��) 1 1 2 8 0 “tw://bible.?id=1.3.6|AUTODETECT|” The writer is rather specific. He calls sin the sin. What does he mean? He refrains from answering this question, but other passages of Scripture suggest that the sin of covetousness ranks chief among man s transgressions. Remember that Eve fell into sin because she desired to gain wisdom 7 1 -1 9 0 “tw://bible.?id=1.3.6|AUTODETECT|” Gen. 3:6) 1 1 -1 9 0 “tw://bible.?id=2.20.17|AUTODETECT|” ). The last commandment in the Decalogue forbids covetousness 7 1 -1 9 0 “tw://bible.?id=2.20.17|AUTODETECT|” Exod. 20:17) 1 1 -1 9 0 “tw://bible.?id=5.5.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.5.21|AUTODETECT|” Deut. 5:21) 1 1 -1 9 0 “tw://bible.?id=49.4.22|AUTODETECT|” ). And this commandment actually serves as a summary to point out that the preceding commandments implicitly are directed against man s covetousness. In his letter to the Colossians, Paul calls evil desires and greed idolatry 7 1 -1 9 0 “tw://bible.?id=49.4.22|AUTODETECT|” Eph. 4:22) 1 1 -1 9 0 0 ). Even though the author of Hebrews refers to the sin, he himself leaves the precise meaning an open question. The intent of his exhortation is that we ought to avoid sin, for it impedes our movement in the race that we must run.) 1 1 2 8 0 0 d. Race) 1 1 2 8 0 “tw://bible.?id=55.4.7|AUTODETECT|” When the writer exhorts us to run with perseverance the race marked out for us, he echoes the words of Paul: I have fought the good fight, I have finished the race, I have kept the faith 7 1 -1 9 0 “tw://bible.?id=55.4.7|AUTODETECT|” II Tim. 4:7) 1 1 -1 9 0 0 ). Paul spoke these words at the end of his life when he knew he was approaching the finish line and the crown of righteousness waiting for him.��5��) 1 8 2 8 0 0 We, the contestants, must run the race with perseverance. Our objective is to come to the finish line. But as we keep on running the course that God laid out before us, we keep our eye of faith fixed on Jesus. He encourages us to persevere in the contest, for he himself has run the same race. Jesus is the one who strengthens the runner and enables him to endure.) 2. Let us fix our eyes on Jesus, the author and perfecter of our faith, who for the joy set before him endured the cross, scorning its shame, and sat down at the right hand of the throne of God.) The main emphasis in this verse lies in the opening clause.

All the other clauses describe Jesus in respect to his work, endurance, and position.��6�� Notice that the author introduces the name Jesus so the readers will concentrate on his earthly life.) a. Fix our eyes on Jesus. Immediately the refrain of the invitational hymn composed by Helen H. Lemmel comes to mind:) Turn your eyes upon Jesus,) Look full in his wonderful face;) And the things of earth will grow strangely dim) In the light of his glory and grace.) 1 1 2 8 0 “tw://bible.*?id=66.1.17|AUTODETECT|”
As contestants engaged in running the race, we have no time to look around. We must keep our eyes focused on Jesus and must do so without distraction. The writer of Hebrews does not place the name Jesus among those of the heroes of faith; he gives him special recognition, for he calls him the author and perfecter of our faith. Jesus is the author of [our] salvation (2:10), who as forerunner has entered the heavenly sanctuary (6:19 20) and has opened a new and living way for us that leads to this sanctuary (10:20).��7�� He is the Beginning and the End, the Alpha and the Omega 7 1 -1 9 0 “tw://bible.*?id=66.1.17|AUTODETECT|”
Rev. 1:17) 1 1 -1 9 0 “tw://bible.*?id=66.21.6|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=66.21.6|AUTODETECT|”
21:6) 1 1 -1 9 0 “tw://bible.*?id=66.22.13|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=66.22.13|AUTODETECT|”
22:13) 1 1 -1 9 0 “tw://bible.*?id=58.2.10|AUTODETECT|”
). And he whom God perfected through suffering 7 1 -1 9 0 “tw://bible.*?id=58.2.10|AUTODETECT|”
Heb. 2:10) 1 1 -1 9 0 “tw://bible.*?id=58.2.11-58.2.12|AUTODETECT|”
) perfects his brothers and sisters who have placed their trust in him. As originator and perfecter of our faith, Jesus has laid its foundation in our hearts and in time brings faith to completion. He can do this because he is able, and he will do this because he is our brother 7 1 -1 9 0 “tw://bible.*?id=58.2.11-58.2.12|AUTODETECT|”
Heb. 2:11 12) 1 1 -1 9 0 0
). In a similar vein, Paul encourages the Philippians when he says that God who began a good work in you will carry it on to completion until the day of Christ Jesus (1:6). Therefore, turn your eyes upon Jesus. ) 1 1 2 8 0 “tw://bible.*?id=47.8.9|AUTODETECT|”
b. Joy set before him. How do we interpret the word joy? Does the writer mean that Jesus exchanges heavenly joy for earthly sorrow? Or does he mean that because of the joy awaiting Jesus after his death, Christ willingly endured the cross ? Some scholars think that Jesus chose death on the cross in place of the joy of heavenly bliss he enjoyed in the presence of God 7 1 -1 9 0 “tw://bible.*?id=47.8.9|AUTODETECT|”
II Cor. 8:9) 1 1 -1 9 0 “tw://bible.*?id=50.2.6-50.2.7|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=50.2.6-50.2.7|AUTODETECT|”
Phil. 2:6 7) 1 1 -1 9 0 0
). They are of the opinion that this is what the author means to say.��8�� Other scholars disagree. They believe that the intent is to convey this message: To obtain the joy God had planned for him, Jesus obediently suffered the agony of death.��9��) 1 1 2 8 0 “tw://bible.*?id=23.53.4-23.53.6|AUTODETECT|”
The evidence appears to favor the second interpretation. The context in general and the phrase set before him in particular support this approach. That is, God destined the path of suffering for Jesus 7 1 -1 9 0 “tw://bible.*?id=23.53.4-23.53.6|AUTODETECT|”
Isa. 53:4 6) 1 1 -1 9 0 “tw://bible.*?id=19.16.11|AUTODETECT|”
) and afterward filled him with joy 7 1 -1 9 0 “tw://bible.*?id=19.16.11|AUTODETECT|”
Ps. 16:11) 1 1 -1 9 0 “tw://bible.*?id=44.2.28|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=44.2.28|AUTODETECT|”
Acts 2:28) 1 1 -1 9 0 0
). The clause for the joy set before him seems to point to the future. It relates to Jesus exaltation when he was glorified after his death on the cross.) 1 1 2 8 0 0
c. Endured the cross. In his epistle the author seldom speaks directly about the earthly life of Jesus. In fact, this is the only time he mentions the word cross. That term, together with the verb endured, mirrors the entire passion narrative of Jesus trial and death. Jesus stood alone during his trial before the high priest and before Pontius Pilate. Jesus endured the agony of Gethsemane alone. And he alone bore the wrath of God at Calvary. In his suffering Jesus visibly demonstrated his faith in God. In obedience he sustained the anguish of death on the cross.) 1 1 2 8 0 “tw://bible.*?id=5.21.23|AUTODETECT|”
d. Scorning its shame. The Jews who demanded Jesus crucifixion wanted to place him under the curse of God. They knew that God had said, Anyone who is hung on a tree is under [my] curse 7 1 -1 9 0 “tw://bible.*?id=5.21.23|AUTODETECT|”
Deut. 21:23) 1 1 -1 9 0 “tw://bible.*?id=48.3.13|AUTODETECT|”
; see also ) 7 1 -1 9 0 “tw://bible.*?id=48.3.13|AUTODETECT|”
Gal. 3:13) 1 1 -1 9 0 0
). They wanted Jesus to experience the utmost shame. He took the curse upon himself to set his people free and to experience with them the joy God had set before him. Indeed, the author and perfecter of our faith triumphed when he sat down at God s right hand.) 1 1 2 8 0 “tw://bible.*?id=19.110.1|AUTODETECT|”
e. And sat down. With a few strokes of his pen, the writer provides an account of Jesus life, death, resurrection, and ascension. The crowning point, of course, is Jesus enthronement at the right hand of God. That place of honor belongs to him and will be his for all eternity. The author repeatedly quotes and alludes to ) 7 1 -1 9 0 “tw://bible.*?id=19.110.1|AUTODETECT|”
Psalms 110:1) 1 1 -1 9 0 0: Sit at my right hand until I make your enemies a footstool for your feet (1:13). He develops a definite progression of thought.��10�� Note these verses:) 1 8 2 8 0 0 1:3 he sat down at the right hand of the Majesty in heaven ) 8:1 who sat down at the right hand of the throne of the Majesty in heaven ) 10:12 he sat down at the right hand of God ) 12:2 sat down at the right hand of the throne of God ) ) ) Jesus accomplished his task on earth, assumed his place in heaven, and now assures the believer of divine assistance in the race marked out for him.) 3. Consider him who endured such opposition from sinful men, so that you will not grow weary and lose heart.) 1 1 2 8 0 “tw://bible.?id=43.1.11|AUTODETECT|” Look carefully at the entire life of Jesus, says the author of Hebrews to his readers, and consider what he had to encounter. He literally tells them to compare their lives with that of Jesus and to take careful note of all that Jesus had to endure. Jesus came to fulfill the messianic prophecies, and therefore he came to his own people; but his own did not receive him 7 1 -1 9 0 “tw://bible.?id=43.1.11|AUTODETECT|” John 1:11) 1 1 -1 9 0 “tw://bible.?id=43.17.14|AUTODETECT|” ). Instead, Jesus met willful unbelief and unmitigated opposition. He endured the hatred of a sinful world set against the truth of God. If, then, Jesus experienced such opposition, would not his followers share the same lot 7 1 -1 9 0 “tw://bible.?id=43.17.14|AUTODETECT|” John 17:14) 1 1 -1 9 0 0 )?) 1 3 2 8 0 0 The writer reveals himself to be an excellent pastor. He knows the tendency to look at the Christian and not at the Christ. Introspection causes spiritual weariness and discouragement, but looking at Jesus renews the Christian s strength and boosts his courage. Therefore, directing attention to Jesus, the author exhorts the Christian to consider the suffering Christ sustained not only on the cross but throughout his ministry. When the Christian realizes that Jesus withstood the hatred of sinful men for the sake of the believer, the Christian ought to take courage. Then his own problems become easier to bear, and he, too, will be able to continue and eventually complete the race marked out for him.��11��) ) Practical Considerations in 12:1 3) 1 1 2 8 0 “tw://bible.?id=11.19.10|AUTODETECT|” We are individualists who take pride in our achievements. But sometimes this attitude, commendable as it is, can develop into a complex. That is, we think that we are alone in this world, for we are the only Christians who have kept the faith. We feel somewhat like the prophet Elijah, who complained that he was the only one left 7 1 -1 9 0 “tw://bible.?id=11.19.10|AUTODETECT|” I Kings 19:10) 1 1 -1 9 0 0 ). As a consequence, discouragement sets in.) 1 12 2 8 0 0 We are not alone, however. First, consider the countless multitudes that have kept the faith and have been translated into glory. The writer of Hebrews describes them as a great cloud of witnesses. Next, we must look to Jesus, the author and perfecter of our faith. He is always near us and ready to help. And last, we are part of the body of Christ, the church.

We have numberless brothers and sisters who are fighting the good fight of faith.) Yet, as runners engaged in a race, we are individuals. Every believer must run the race that God has set out for him. And everyone has his own set of obstacles, his own track, and his own capabilities. To run the race God has given us, we must put aside everything that hinders us. The clothing of a long-distance runner consists of shirt, shorts, and shoes, and weighs less than a pound. On the track of faith, we are told to travel far.

Therefore we must travel light.) The Christian s life of faith is more than one outstanding feat, a single accomplishment, and a sudden burst of spiritual energy. The believer looks to Jesus without distraction, for then he perseveres and lives a life of holiness. Then he progresses as he travels the road of sanctification.) We bear our cross, but we do not carry the cross Jesus bore. He carried the cross alone. We carry ours by unwaveringly looking at him. From his exalted position in heaven at God s right hand, Jesus enables us to persist, to endure, and to be faithful to God and his Word.) ) Greek Words, Phrases, and Constructions in 12:1 3) Verse 1) �� a combination of �� (or ��), ��, and �V� that functions as a particle introducing a conclusion with some special emphasis or formality, and generally occupying the first place in the sentence. ��12�� It means therefore, consequently, then. ) ��v !�� although translations fail to render the exact equivalent of the Greek, the combination of these words is emphatic: we ourselves, too.) �� this correlative adjective denotes quantity.

By contrast, the adjective �� (v. 3) denotes quality.) �� denoting cause, this is a present active participle.) �� literally the word means cloud, but as an idiom we may translate it as throng or host. ) 1 1 2 8 0 “tw://bible.?id=44.22.20|AUTODETECT|” �� besides the double meaning the expression �� has (witnessing by eye or ear; and testifying God s truth), in the New Testament it conveys the idea martyr 7 1 -1 9 0 “tw://bible.?id=44.22.20|AUTODETECT|” Acts 22:20) 1 1 -1 9 0 “tw://bible.?id=66.2.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.2.13|AUTODETECT|” Rev. 2:13) 1 1 -1 9 0 “tw://bible.?id=66.17.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.17.6|AUTODETECT|” 17:6) 1 1 -1 9 0 0 ).) 1 7 2 8 0 0 D�� apparently derived from �� (I carry) in the aorist ��.��13��) �� the aorist middle participle from the compound verb �� (away) and �� (I place) means laying aside from yourselves every weight. ��14��) �P�� because this verbal adjective appears once in the New Testament, a modification (�P��, easily distracting) occurs in two major manuscripts. The compound derives from �V (well), �� (around), and 5�� (I stand).) �t� �� even though the author uses the definite article, places a verbal adjective between the definite article and the noun, and gives the noun in the singular, he fails to communicate the nature of ��; instead, he points to sin itself.) �� the hortatory subjunctive, because of the present active first person plural, reveals that the readers already are engaged in the race.) Verse 2) �� the compound present active participle from �� (away) and A�� (I see) signifies that we ought to look to Jesus without distraction; that is, everything else takes second place. The present tense is durative.) 1 1 2 8 0 “tw://bible.?id=44.3.15|AUTODETECT|” �� in the New Testament the noun occurs four times 7 1 -1 9 0 “tw://bible.?id=44.3.15|AUTODETECT|” Acts 3:15) 1 1 -1 9 0 “tw://bible.?id=44.5.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.5.31|AUTODETECT|” 5:31) 1 1 -1 9 0 “tw://bible.?id=58.2.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.2.10|AUTODETECT|” Heb. 2:10) 1 1 -1 9 0 “tw://bible.?id=58.12.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.12.2|AUTODETECT|” 12:2) 1 1 -1 9 0 0 ) and in each passage refers to Jesus. He is the ruler, leader, author, prince. The genitive �� is objective.) 1 17 2 8 0 0 �� although manuscript P46 has the aorist active indicative ��, the perfect active indicative appears to be the original reading. The perfect tense relates the action that happened in the past and is effective for the present and future.) Verse 3) �� it denotes quality (cf. v. 1).) �x� Q�� the use of the definite article directs attention to 8�� (v. 2). The participle, from Q�� (I remain), is the perfect active; it reveals that Jesus endured opposition in the past, but that even in the present the effects are evident.) �� the manuscript evidence favors the reading �P�� or even �P��. However, the reading of the reflexive pronoun in the singular, although poorly supported by manuscripts, fits the context of the passage.��15��) �� the present passive participle, denoting manner, depends on the aorist active subjunctive �� (from ��, I am weary). The expression �� (your souls), as a dative of respect, must be construed with the participle, not the verb.) 2. Accept Correction) 12:4 6) Sin is a power that is universal in its opposition to God and his revelation.

The writer of Hebrews portrays it as a personified force that man confronts and fights. Sin affects everyone and everything. Jesus is the only one who was not influenced by sin, for he conquered sin. The author exhorts his readers to look at Jesus (v. 2) and to strive against sin.) 4. In your struggle against sin, you have not yet resisted to the point of shedding your blood.) The metaphor in this verse resisted to the point of shedding your blood comes from the sports arena. The author goes from one sport to the other, from the imagery of the race to that of boxing.��16�� In boxing, blood flows from the faces of the contestants when they withstand vicious blows.

At times serious injuries result in death.) The imagery of withstanding the opponent to the point of shedding blood serves as a parallel to the readers struggle against sin. No specific sin is mentioned. Sin, however, with its mysterious power is a formidable opponent that must be resisted unto death. Martin Luther, who frequently encountered the power of Satan and sin, exhorts the Christian in his well-known hymn:) Let goods and kindred go,) This mortal life also;) The body they may kill,) God s truth abideth still,) His kingdom is forever.) 1 1 2 8 0 “tw://bible.?id=58.10.32-58.10.34|AUTODETECT|” The text itself reveals nothing about the political world in which the readers lived. In earlier days they had stood their ground when they had been publicly insulted, had been persecuted, and had seen their property confiscated 7 1 -1 9 0 “tw://bible.?id=58.10.32-58.10.34|AUTODETECT|” Heb. 10:32 34) 1 1 -1 9 0 0 ). But those days belonged to the past, and the writer repeatedly indicates that the recipients of the epistle were enjoying a period of rest and ease that had caused spiritual relaxation.) 1 11 2 8 0 0 The writer admonishes rather than exhorts the readers that they should resist sin to the point of shedding blood. The possibility of persecution on account of their faith in Jesus was real. If Jesus endured the persecution and shed his blood, his followers ought not entertain illusions of being exempt.) Our fathers, chained in prisons dark,) Were still in heart and conscience free;) How sure will be their children s peace) If they, like them, contend for thee!) Frederick W. Faber) 5. And you have forgotten that word of encouragement that addresses you as sons:) 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 those he loves,) and he punishes everyone he accepts as a son. ) 1 1 2 8 0 “tw://bible.?id=20.3.0|AUTODETECT|” Believers in the first century had access to the Scriptures when they attended the worship services. There they memorized passages from the Old Testament, especially those from the Psalter, Proverbs, and Prophets. The New Testament reveals that ) 7 1 -1 9 0 “tw://bible.?id=20.3.0|AUTODETECT|” Proverbs 3) 1 1 -1 9 0 “tw://bible.?id=20.3.11-20.3.12|AUTODETECT|” was well known; writers quote from and allude to it more than any other chapter of this book.��17�� When the author of Hebrews calls to mind ) 7 1 -1 9 0 “tw://bible.?id=20.3.11-20.3.12|AUTODETECT|” Proverbs 3:11 12) 1 1 -1 9 0 “tw://bible.?id=58.5.11|AUTODETECT|” , he refers to a text that was basic to training believers in the church. But the readers were slow to learn 7 1 -1 9 0 “tw://bible.?id=58.5.11|AUTODETECT|” Heb. 5:11) 1 1 -1 9 0 “tw://bible.?id=20.3.0|AUTODETECT|” ) and had forgotten the passage from ) 7 1 -1 9 0 “tw://bible.?id=20.3.0|AUTODETECT|” Proverbs 3) 1 1 -1 9 0 0 . The writer, then, spells it out for them.) 1 2 2 8 0 0 We note the following points:) a. Jesus) 1 1 2 8 0 “tw://bible.?id=20.3.0|AUTODETECT|” The readers ought to recall the word of encouragement from ) 7 1 -1 9 0 “tw://bible.?id=20.3.0|AUTODETECT|” Proverbs 3) 1 1 -1 9 0 0 that addresses them as sons. They are sons because of Jesus, the Son of God. Throughout his epistle the writer of Hebrews has indicated the importance of the Son and its implications for the sons (see especially 2:10 11). The one exists for the others. As Son of God, Jesus had to suffer, learn obedience, and become the source of eternal salvation for all who obey him (5:8 9). To be sure, the suffering of Christ is unique; it cannot and need not be repeated by his followers. However, the principle of discipline remains the same. Scripture addresses the followers of Jesus as sons, and thus they can expect correction and rebuke.) 1 1 2 8 0 0 b. Sons) 1 1 2 8 0 “tw://bible.*?id=18.2.10|AUTODETECT|” The writer says that the Word of God addresses God s children and encourages them. God speaks to his sons and daughters through his Word. He says, My son, do not make light of the Lord s discipline, and do not lose heart when he rebukes you. That is, believers should see and feel the hand of God in their difficulties. The use of the expression not make light of suggests that they ought to view discipline as coming directly from God. If the readers of the epistle take discipline lightly, they will also think lightly of the suffering Jesus had to endure.

However, they have to take God s corrective measures most seriously and understand that God gives his children adversities for their spiritual well-being. When they accept good as well as trouble from God 7 1 -1 9 0 “tw://bible.?id=18.2.10|AUTODETECT|” Job 2:10) 1 1 -1 9 0 0 ), they will not become discouraged and lose heart. Then they know that God is their Father.) 1 1 2 8 0 0 c. Father) 1 1 2 8 0 “tw://bible.?id=20.3.12|AUTODETECT|” God, as our heavenly Father, disciplines those he loves, and he punishes everyone he accepts as a son. The last part of this quotation comes from the Septuagint. The Old Testament reads, Because the Lord disciplines those he loves, as a father the son he delights in 7 1 -1 9 0 “tw://bible.?id=20.3.12|AUTODETECT|” Prov. 3:12) 1 1 -1 9 0 0 ). The variation affects the wording but not the intent of the verse.) 1 1 2 8 0 “tw://bible.?id=1.15.16|AUTODETECT|” Discipline, then, is a privilege that God extends to those he loves. This almost sounds contradictory until we see that discipline is not extended to the ungodly. They receive his judgment. God disciplined his people Israel as a consequence of their transgressions, but he displays patience and forebearance with his enemies until the measure of their iniquity is full 7 1 -1 9 0 “tw://bible.?id=1.15.16|AUTODETECT|” Gen. 15:16) 1 1 -1 9 0 “tw://bible.?id=40.23.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.23.32|AUTODETECT|” Matt. 23:32) 1 1 -1 9 0 “tw://bible.?id=52.2.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.2.16|AUTODETECT|” I Thess. 2:16) 1 1 -1 9 0 0 ). Discipline is a sign that God accepts us as his children.) 1 1 2 8 0 “tw://bible.?id=19.22.1|AUTODETECT|” Does God punish his children? He does send us trials and hardships designed to strengthen our faith in him. Adversities are aids to bring us into a closer fellowship with God. But God does not punish us. He punished the Son of God, especially on Calvary s cross, where he poured out his wrath on Jesus by forsaking him 7 1 -1 9 0 “tw://bible.?id=19.22.1|AUTODETECT|” Ps. 22:1) 1 1 -1 9 0 “tw://bible.?id=40.27.46|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.27.46|AUTODETECT|” Matt. 27:46) 1 1 -1 9 0 “tw://bible.?id=41.15.34|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.15.34|AUTODETECT|” Mark 15:34) 1 1 -1 9 0 0 ). As sin-bearer, Jesus bore God s wrath for us, so that we who believe in him will never be forsaken by God. God does not punish us, because Jesus received our punishment. We are disciplined, not punished.) 1 3 2 8 0 0 Moreover, we should accept God s rebuke, discipline, and castigation as evidence of his love to us. If we do this, we demonstrate that we indeed are his children and as a result grow in faith and trust.) ) Practical Considerations in 12:4 6) 1 1 2 8 0 “tw://bible.?id=43.15.1|AUTODETECT|” Jesus employs a metaphor about tending a vineyard when he says that he is the true vine and his Father the gardener 7 1 -1 9 0 “tw://bible.?id=43.15.1|AUTODETECT|” John 15:1) 1 1 -1 9 0 0 ). What is the work of this gardener? He cuts off every branch in me that bears no fruit, while every branch that does bear fruit he prunes so that it will be even more fruitful (v. 2). When a gardener has finished pruning, a vine has only its essential branches left. At the end of the next growing season, the gardener reaps an abundant harvest.) 1 1 2 8 0 “tw://bible.?id=18.42.10|AUTODETECT|” God plunged job into grief when he allowed Satan to take the lives of Job s ten children. Job lost all his earthly possessons. His wife told him to curse God and die, and his friends proved to be the world s most wretched comforters. Yet Job s faith triumphed; he knew that his Redeemer lived; and he received from God twice as much as he had before 7 1 -1 9 0 “tw://bible.?id=18.42.10|AUTODETECT|” Job 42:10) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=20.13.24|AUTODETECT|” In a time of permissiveness, Solomon s proverb points out a basic flaw: He who spares the rod hates his son 7 1 -1 9 0 “tw://bible.*?id=20.13.24|AUTODETECT|” Prov. 13:24) 1 1 -1 9 0 0 ). The reverse is that he who loves him is careful to discipline him. God loves us and therefore disciplines us. He removes hindrances to our spiritual development to make us partakers of his holiness and sharers in his rewards.) 1 14 2 8 0 0 ) Greek Words, Phrases, and Constructions in 12:4 6) Verse 4) �� the second aorist indicative, second person plural, is composed of two prepositions, �� (against) and �� (down), and the verb 5�� (I stand). Followed by the prepositional phrase ��x� �t� �� the verb is directive as well as intensive. The aorist is ingressive. Note the assonance in this verse: four words begin with the vowel .) �� in the main verb (��) and in this participle the preposition �� appears. The author has chosen these two forms to express the seriousness of fighting sin. The participle in the present middle (deponent) signifies continuity.) Verse 5) �� from the verb �� (I forget), the perfect tense reveals that not a temporary loss of memory but an inability to recall is meant.

The perfect expresses that an act accomplished in the past has lasting results. Verbs of forgetting (and remembering) have a direct object in the genitive case.��18��) %�� an indefinite relative pronoun, although used as a relative pronoun, has its antecedent in ��.) @�� the verb in the present active imperative has the participle ��. This combination means that the action is in progress but must be discontinued.) Verse 6) �� the present active indicative form exhibits progress in the activity of training a child (��).) �� derived from the verb �� (I scourge), the present active indicative implies that God indeed strikes with a whip.) 3. Endure Hardship) 12:7 11) 1 1 2 8 0 “tw://bible.?id=20.3.11-20.3.12|AUTODETECT|” How does the writer of Hebrews apply the quotation from ) 7 1 -1 9 0 “tw://bible.?id=20.3.11-20.3.12|AUTODETECT|” Proverbs 3:11 12) 1 1 -1 9 0 0 ? He knows that every son and daughter of God endures periods of hardship. Whether God s children experience the pain of accident, misfortune, or loss, they need encouragement.) 1 19 2 8 0 0 7a. Endure hardship as discipline; God is treating you as sons.) In times of affliction, says the author, keep in mind that all your setbacks come from God; he is training you in godliness and has accepted you as sons. The adversities you encounter are blessings in disguise, for behind your difficulties stands a loving Father who is giving you what is best. God s children, then, must always look beyond their trials and realize that God himself is at work in their lives.) Translators differ in their reading and understanding of the Greek text of this verse. Here are the three representative translations:) KJV If ye endure chastening, God dealeth with you as with sons. ) R.S.V. It is for discipline that you have to endure.

God is treating you as sons. ) NIV Endure hardship as discipline; God is treating you as sons. ) The King James Version, based on a variant Greek reading, translates this verse as a conditional sentence. The evidence for the reading is rather weak.) A common translation is that given by the Revised Standard Version. The verse is a statement of fact and informs the reader that the recipients of Hebrews endured suffering as discipline.) The New International Version renders the verse as a command. The author-pastor tells his readers what they must do. The choice is difficult, but the general context of the first part of this chapter features many sentences as commands (imperatives).) 7b. For what son is not disciplined by his father?) The question is rhetorical.

Of course a son submits to his father s rule; otherwise he would not be a true son.) The concept discipline in ancient Israel was not limited to describing physical punishment but included the concept education.��19�� That is, the father as head of the household taught his children the law of God, the tradition of the elders, and the skills of a trade. Education was meant to inculcate obedience to God s law, respect for authority, and a love for their national heritage.) The point of verse 7 is that God himself is educating his children. The writer employs the illustration of a human father teaching his son. In a similar way God himself is giving his children moral and spiritual training. In the case of the recipients of Hebrews, the writer relates that they made light of the training God gave them. Therefore, the readers needed a pastoral admonition to submit to discipline.

God trains them as sons, so that they may take their place next to the Son of God.) 8. If you are not disciplined (and everyone undergoes discipline), then you are illegitimate children and not true sons.) This verse can be interpreted to mean that the readers were illegitimate children, spiritually. But that is not the case, because the writer has already stated that they are sons of God (vv. 5 7). He presents his argument in the form of a simple conditional sentence that expresses reality. He rebukes the people on account of their carelessness in accepting divine discipline. Certainly God gave them spiritual training, but they had failed to pay attention to what God was teaching them.

This careless attitude toward discipline placed them in the same category as illegitimate children. These children had no claim to inheritance; they were a source of shame and embarrassment to their father; and they were denied the discipline, coaching, and grooming that true sons received.) Careful training within a family setting has always been an accepted norm, and people are expected to receive training as part of their development in social graces. Not to accept discipline is a mark of rebellion against authority. The readers of the epistle, however, had shown disregard for this norm and had slighted God who disciplined them. They had to be told to observe the norm, accept discipline, and behave like sons. Should they continue to neglect God s teaching, they would be regarded as illegitimate children.

These children have no claim to spiritual sonship and to a spiritual inheritance that is, salvation to which the writer of Hebrews repeatedly refers (1:14; 6:12; 9:15; 12:17). In short, sons need instruction.) 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 our spirits and live!) In the preceding verse the author addresses the readers directly by using the second person plural pronoun you. In verse 9 the wise counselor includes himself and says we. Again he introduces an illustration from family life.

He does so by comparing human fathers with God, the heavenly Father. Thus we note two parts:) a. We have all had human fathers. The writer speaks in general terms and refrains from mentioning exceptions, for example, orphans. In family circles the head of the household is the father; he trains the children to behave and to conduct themselves properly.) 1 1 2 8 0 “tw://bible.?id=2.20.12|AUTODETECT|” Reflecting on his own youth, the author declares that children accept discipline without question. Did we resist our fathers when they corrected us? Of course not! We respected them in harmony with the commandment, Honor your father and your mother 7 1 -1 9 0 “tw://bible.?id=2.20.12|AUTODETECT|” Exod. 20:12) 1 1 -1 9 0 “tw://bible.?id=5.5.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.5.16|AUTODETECT|” Deut. 5:16) 1 1 -1 9 0 0 ). As the time-worn saying has it, A father is someone you look up to no matter how tall you grow. ) 1 1 2 8 0 “tw://bible.?id=40.7.11|AUTODETECT|” b. We submit to the Father of our spirits and live. As he has done many times in his epistle, the writer employs the expression how much more to illustrate the extent of his comparison (2:2 3; 9:14; 10:29; 12:25). He follows the teachings of Jesus, who compared human fathers giving good gifts with the heavenly Father s giving good gifts 7 1 -1 9 0 “tw://bible.?id=40.7.11|AUTODETECT|” Matt. 7:11) 1 1 -1 9 0 “tw://bible.?id=42.11.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.11.13|AUTODETECT|” Luke 11:13) 1 1 -1 9 0 0 ).) 1 11 2 8 0 0 The contrast is explicit and implicit in the last part of the verse:) ) human fathers Father ) bodies spirits ) death life ) ) ) We ought to avoid reading too much into verse 9, for the author wishes only to convey that he is comparing the human with the divine, and mortality with immortality. He intimates that obedience to God results in eternal life, for he is our heavenly Father. Comments F. F. Bruce, As the fathers of our flesh are our physical (or earthly) fathers, so the Father of (our) spirits is our spiritual (or heavenly) Father. ��20��) 10. Our fathers disciplined us for a little while as they thought best; but God disciplines us for our good, that we may share in his holiness.) The comparison continues.

Children are in their parental home for the time of childhood and adolescence. The years in which they receive parental discipline are relatively few; they end when the child becomes an adult. Fathers (and mothers) seek that which is best for their children, but often make mistakes. Their skills in rearing sons and daughters are limited, for they have to learn by doing. With the best of intentions, they sometimes fail in either method or purpose. In disciplining their children, parents frequently lack wisdom; corrective measures are at times too severe, and at other times are abandoned.

Punishment is administered in many instances not in love but in anger. Parents who are honest with themselves and with their children admit their shortcomings.) What a difference when we consider God s discipline! He never makes a mistake, always chastens in love, scourges us, and at the same time comforts us. His discipline does not end when we have reached adulthood. Throughout our earthly life he trains us; although we often disappoint him, he never forsakes us. His patience toward us seems unlimited in spite of our lack of progress.) 1 1 2 8 0 “tw://bible.?id=40.5.48|AUTODETECT|” God has a definite purpose in mind for disciplining us. He wants us to share in his holiness. Whereas human fathers train their children to conduct themselves appropriately, God disciplines us for holiness. That is, he wants us to become like him, perfect and holy 7 1 -1 9 0 “tw://bible.?id=40.5.48|AUTODETECT|” Matt. 5:48) 1 1 -1 9 0 “tw://bible.?id=3.11.44-3.11.45|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=3.11.44-3.11.45|AUTODETECT|” Lev. 11:44 45) 1 1 -1 9 0 “tw://bible.?id=3.19.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=3.19.2|AUTODETECT|” 19:2) 1 1 -1 9 0 “tw://bible.?id=3.20.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=3.20.7|AUTODETECT|” 20:7) 1 1 -1 9 0 “tw://bible.?id=60.1.15-60.1.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.1.15-60.1.16|AUTODETECT|” I Peter 1:15 16) 1 1 -1 9 0 “tw://bible.?id=47.4.17|AUTODETECT|” ). God prepares us for life eternal. Therefore, we cheerfully accept God s discipline, for we know that the adversities we experience are for our spiritual welfare. As Paul says to the Corinthian believers, For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all 7 1 -1 9 0 “tw://bible.?id=47.4.17|AUTODETECT|” II Cor. 4:17) 1 1 -1 9 0 0 ).) 1 34 2 8 0 0 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.) Once more the author uses the device of contrast. This time he contrasts discipline of the present with results garnered in the future. Whatever discipline you experience at the moment, he tells his readers, whether it is physical, psychological, or spiritual discipline administered by God or man, it does not seem to be pleasant.) We do not relish correction, even though we readily acknowledge that discipline is a necessary part of our development. Discipline that is painful comes in many forms: spankings, suspension of privileges, loss of possession, departure of a loved one, serious injury, illness, unemployment, and persecution.

When these adversities strike, we experience pain; our first reaction to affliction is not one of joy. We know that James writes, Consider it pure joy, my brothers, whenever you face trials of many kinds (1:2, italics added). But joy arrives later when we are able to look back and see the benefits we have received from these trials.) The message of Hebrews is the same. The suffering you encounter is painful, says the writer, but when the period of distress has ended, you will be able to see results: a harvest of righteousness and peace. Your reward will be a right relationship with God and man in which peace reigns supreme. You are the peacemakers.

Says James, Peacemakers who sow in peace raise a harvest of righteousness (3:18).) Who receives these blessings? They are for those who have been trained by discipline. Those who willingly have endured hardship as discipline and who have submitted themselves to the will of God in their lives are the recipients of righteousness and peace. They have been trained, writes the author. At the conclusion of this section he employs the expression train. He borrowed the word from the world of sports to remind the readers that they are engaged in a contest that demands perpetual training.) ) Practical Considerations in 12:7 11) To be sure, the addressees are sons, for this is the term the author uses.

His intention, however, is not to give the impression that daughters are excluded from discipline. Rather, he employs the terminology of his day and expresses himself according to the norms of his culture. By addressing the men, he includes the women. They, too, are the recipients of God s discipline.) When God sends sorrow or sickness, we often hear those afflicted ask, Why me? They search their hearts and minds and try to find out why God is displeased with them, why he sends them adversity. Scripture speaks directly to these questions and gives this answer: Because the Lord disciplines those he loves. ) Guido de Br�s, author of the Belgic Confession of Faith, was executed on the last day of May 1567, in Belgium.

Just before he was brought to the gallows, he wrote a letter to his wife in which he said, O my God, now the time has come that I must leave this life and be with you. Your will be done. I cannot escape from your hands. Even if I could, I would not do it, for it is my joy to conform to your will. This martyr had learned to endure hardship as discipline by submitting joyfully to God s will.) Spare the rod, and spoil the child. Some fathers may have the mistaken notion that they need not discipline their offspring.

In their view discipline is the opposite of love and thus should never be applied. When a lack of discipline leads to licentiousness, the results can be tragic for the child, for his parents, and for society. God, however, disciplines his sons and daughters because he loves them. He trains them in this earthly life and prepares them for eternity. Already in this life they harvest the fruits of righteousness and peace, and in the life to come they share God s holiness.) ) Greek Words, Phrases, and Constructions in 12:7 11) Verse 7) �0� with the accusative this preposition denotes cause.) �� this verb (third person singular, present active indicative) has the synonym �� (I teach). The verb �� suggests moral training, disciplining the powers of man, while �� expresses the communication of a particular lesson. ��21��) Verse 8) �0 the force of the conditional sentence with the present indicatives �� (in the protasis and apodosis clauses) is strong.

The simple fact condition states reality that is tempered by the phrase �� . The perfect tense of �� (from ��, I become) expresses the general truth of the statement.) �� introducing a conclusion, this conjunction is emphatic.) Verse 9) �r� & �� in verses 9, 10, and 11 the author uses this literary device to show contrast.) �4�� the imperfect tense from �� (I have) is best translated in the perfect: have had. ) ��z �� the combination of the accusative singular �� with the adverb �� is akin to the expression �� the dative of degree of difference.) Verse 10) @�� !�� the accusative of time answers the question, How long? ) �0� �x �� with the preposition �0� and the definite article, the aorist infinitive connotes purpose. The infinitive has a synonym in �� (v. 8).) Verse 11) �0�� adjectives with the suffix -�� convey the idea belonging to, pertaining to, with the characteristics of. ��22�� The adjective �0�� therefore pertains to peace, but also means bringing peace. ) �� the perfect middle participle in the dative plural derives from �� (I exercise). The perfect tense indicates progress that was initiated in the past and continues to the present. The dative is the indirect object.) 4. Be Strong) 12:12 13) This section about discipline is now coming to an end.

With a pastoral exhortation and additional imagery about athletics, the author concludes his remarks. As in many other passages, he supports his teaching by alluding to the Scriptures.) 12. 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.) On the basis of what he wrote in the preceding verses, the writer says conclusively, Therefore. This is what you must do, he exhorts: Strengthen your feeble arms [literally, hands] and weak knees. Apparently he employs a proverbial saying, because the expression feeble hands and weak knees occurs elsewhere.

First, in the messianic passage that describes the joy of the redeemed, Isaiah jubilantly encourages the believers: Strengthen the feeble hands, steady the knees that give way; say to those with fearful hearts, Be strong, do not fear; you God will come, he will come with vengeance; with divine retribution he will come to save you (35:3 4). I assume that this messianic chapter of Isaiah s prophecy was well known to the people who worshiped in the synagogues or churches of the first century.��23��) 1 1 2 8 0 “tw://bible.?id=18.4.3-18.4.4|AUTODETECT|” Second, Eliphaz the Temanite reminds Job of his influence. Think how & you have strengthened feeble hands. Your words have supported those who stumbled; you have strengthened faltering knees 7 1 -1 9 0 “tw://bible.?id=18.4.3-18.4.4|AUTODETECT|” Job 4:3 4) 1 1 -1 9 0 0 ). And third, the writer of Ecclesiasticus describes the life of an unhappy husband: Drooping hands and weak knees are caused by the wife who does not make her husband happy Sir. (25:23, R.S.V.).) 1 1 2 8 0 0 The author of Hebrews speaks as a coach to the members of a sports team, and he uses sayings that are familiar to them. Although the race is not yet finished, the runners are tired. They need an encouraging word from their coach, who utters the proverbial saying, Strengthen your feeble arms and weak knees. ) 1 1 2 8 0 “tw://bible.?id=20.4.26|AUTODETECT|” The coach continues and says, Make level paths for your feet, This is a quotation from ) 7 1 -1 9 0 “tw://bible.?id=20.4.26|AUTODETECT|” Proverbs 4:26) 1 1 -1 9 0 0 that is completed with the parallel statement and take only ways that are firm. However, the writer of Hebrews adds his own rejoinder to the line from Proverbs. Says he, the reason for making the track level for the footrace is that the lame may not be disabled, but rather healed. Before a runner sets himself to a footrace, he examines the track carefully. He realizes that unevenness can make him vulnerable to a fall. He is in danger of spraining his ankle and consequently of being disqualified from the race. Especially when fatigue sets in, the possibility of sustaining injury is real. For that reason, the paths should be leveled.) 1 8 2 8 0 0 Not all the runners are in perfect physical condition. Some are handicapped that is, lame. Yet in spite of their condition whether this condition arose before or during the race is of no account they must persist, continue, and eventually complete the race.��24�� By encouraging these handicapped runners and by removing dips and bumps in the road, the able-bodied athletes perform a distinct service. The result will be that the weak also reach the finish line.��25�� If the paths are not leveled, the lame will be disqualified.) What idea is the author conveying with these illustrations from the world of sports? He stresses the necessity and obligation of corporate responsibility that the believers have. In earlier passages he instructed the readers to take this responsibility seriously:) 3:13 But encourage one another daily, as long as it is called Today, so that none of you may be hardened by sin s deceitfulness. ) 4:1 Therefore, since the promise of entering his rest still stands, let us be careful that none of you be found to have fallen short of it. ) 4:11 Let us, therefore, make every effort to enter that rest, so that no one will fall by following their example of disobedience. ) 6:11 We want each of you to show this same diligence to the very end, in order to make your hope sure. ) ) ) 1 1 2 8 0 “tw://bible.?id=46.12.12-46.12.27|AUTODETECT|” The body of Christ consists of many parts, as Paul reminds us 7 1 -1 9 0 “tw://bible.?id=46.12.12-46.12.27|AUTODETECT|” I Cor. 12:12 27) 1 1 -1 9 0 “tw://bible.?id=45.15.1|AUTODETECT|” ). All the parts of the body form a unit, and no part exists for itself. As a result, each part is accountable to the whole, and the whole takes care of the individual parts. The strong ought to bear with the failings of the weak 7 1 -1 9 0 “tw://bible.?id=45.15.1|AUTODETECT|” Rom. 15:1) 1 1 -1 9 0 0 ).) 1 27 2 8 0 0 ) Greek Words, Phrases, and Constructions in 12:12 13) Verse 12) �� this inferential conjunction contracted from �� (because of) and E (which) occurs nine times in Hebrews (3:7, 10; 6:1; 10:5; 11:12, 16; 12:12, 28; 13:12).) �p� �� the perfect passive participle in the feminine plural (from ��, I relax, loosen) is used as a descriptive adjective and modifies the noun �� (hand). In this instance, the part stands for the whole that is, the word hand may mean arm. ��26��) �� this perfect passive participle derived from the compound �� (on the side of) and �� (I loose) as a descriptive adjective qualifies the noun �� (knee). Both this participle and the one preceding are in the perfect tense, signifying a completed action with lasting effect.) �� a first aorist active imperative, second person plural (from the compound verb ��, I erect, restore strength) strictly speaking applies better to �� than ��.) Verse 13) �� from the verb �� (I run), this noun in the accusative plural signifies wheel tracks or paths. A related noun is �� (wheel).) �� the external and internal evidence favors the present active imperative, not the aorist active imperative ��.) �� in the aorist passive subjunctive, third person singular, this verb derived from �� (I turn away) is often taken here, because of the context, as a medical technical term be dislocated. ��27�� The combination 5�� with the subjunctive expresses negative purpose.) 0�� the aorist passive subjunctive, third person singular (from 0��, I heal, cure) is indeed passive in spite of the deponent.) ) B. A Divine Warning) 12:14 29) 14 Make every effort to live in peace with all men and to be holy; without holiness no one will see the Lord. 15 See to it that no one misses the grace of God and that no bitter root grows up to cause trouble and defile many. 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. He could bring about no change of mind, though he sought the blessing with tears.) 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. 21 The sight was so terrifying that Moses said, I am trembling with fear. ) 22 But you have come to Mount Zion, to the heavenly Jerusalem, the city of the living God.

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 men, to the spirits of righteous men 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.) 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.) ) 1. Live in Peace) 12:14 17) In clear speech and in direct commands, the pastor-author tells the readers how to live holy lives before God. In fact, he tells them what to do, what to avoid, and what to learn from history. Besides, his remarks are echoing teachings from many parts of Scripture.) 14.

Make every effort to live in peace with all men and to be holy; without holiness no one will see the Lord.) This verse sets a positive tone and is introductory to the rest of the passage. Let us look at this passage point by point.) a. What to do) 1 1 2 8 0 “tw://bible.?id=40.5.44-40.5.45|AUTODETECT|” The first command is: pursue peace! Keep on pursuing one goal that is, peace; do not rest until you have attained it. When spiritual life flourishes in the family circle and in the congregation, peace holds the members together. But when disharmony stunts the spiritual life of family or congregation, peace has left, just as a fleeting shadow skips across the fields. Pursuing peace implies banning quarrels. Live in peace with all men, says the writer. What do the words all men mean? Do they include enemies? According to Jesus teaching, the answer is yes. Jesus said, Love your enemies and pray for those who persecute you, that you may be sons of your Father in heaven 7 1 -1 9 0 “tw://bible.?id=40.5.44-40.5.45|AUTODETECT|” Matt. 5:44 45) 1 1 -1 9 0 “tw://bible.?id=40.5.9|AUTODETECT|” ). And they who are called sons of God are the peacemakers 7 1 -1 9 0 “tw://bible.?id=40.5.9|AUTODETECT|” Matt. 5:9) 1 1 -1 9 0 0 ). The peace makers are the true Israel and acknowledged by God as His children. ��28��) 1 1 2 8 0 “tw://bible.?id=19.34.14|AUTODETECT|” A recurring refrain in the Old Testament as in the New is the command to live at peace with one another. David exhorts the Israelites, Turn from evil and do good; seek peace and pursue it 7 1 -1 9 0 “tw://bible.?id=19.34.14|AUTODETECT|” Ps. 34:14) 1 1 -1 9 0 “tw://bible.?id=60.3.11|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=60.3.11|AUTODETECT|” I Peter 3:11) 1 1 -1 9 0 “tw://bible.?id=23.9.6|AUTODETECT|” ). In his Epistle to the Romans, Paul stresses the pursuit of peace twice: If it is possible, as far as it depends on you, live at peace with everyone (12:18) and Let us therefore make every effort to do what leads to peace (14:19).��29�� Peace is attained through close communion with Jesus Christ, the Prince of Peace 7 1 -1 9 0 “tw://bible.?id=23.9.6|AUTODETECT|” Isa. 9:6) 1 1 -1 9 0 “tw://bible.?id=51.3.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.3.15|AUTODETECT|” Col. 3:15) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 The second command is: pursue holiness. Peace and holiness are two sides of the same coin. Holiness is not the state of perfection already attained. Rather, the word in the original Greek refers to the sanctifying process that occurs in the life of the believer. To put it differently, the believer reflects God s virtues. In so doing, he becomes more and more like Christ who through the Holy Spirit continues to work in the believer s heart. As the writer of Hebrews says, Jesus is the one who makes the believer holy (2:11). Therefore, we as believers must do everything in our power to obtain holiness.) 1 1 2 8 0 “tw://bible.?id=40.5.8|AUTODETECT|” The conclusion to these two commands is this: without peace and holiness no one will see the Lord. Only the pure in heart, says Jesus, will see God 7 1 -1 9 0 “tw://bible.?id=40.5.8|AUTODETECT|” Matt. 5:8) 1 1 -1 9 0 “tw://bible.?id=62.3.2|AUTODETECT|” ; compare ) 7 1 -1 9 0 “tw://bible.?id=62.3.2|AUTODETECT|” I John 3:2) 1 1 -1 9 0 “tw://bible.?id=45.5.1|AUTODETECT|” ). A holy God can have communion only with those who are at peace with him 7 1 -1 9 0 “tw://bible.?id=45.5.1|AUTODETECT|” Rom. 5:1) 1 1 -1 9 0 “tw://bible.?id=58.2.10|AUTODETECT|” ) and those who have been made holy through the work of Christ 7 1 -1 9 0 “tw://bible.?id=58.2.10|AUTODETECT|” Heb. 2:10) 1 1 -1 9 0 “tw://bible.?id=58.10.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.10.10|AUTODETECT|” 10:10) 1 1 -1 9 0 “tw://bible.?id=58.10.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=58.10.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=58.13.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.13.12|AUTODETECT|” 13:12) 1 1 -1 9 0 “tw://bible.?id=58.10.29|AUTODETECT|” ). God s holy wrath is directed against those who are unholy 7 1 -1 9 0 “tw://bible.?id=58.10.29|AUTODETECT|” Heb. 10:29) 1 1 -1 9 0 “tw://bible.?id=66.6.15-66.6.17|AUTODETECT|” ). The unrighteous person cannot stand the sight of Christ s appearance, for his wrath is terrible 7 1 -1 9 0 “tw://bible.?id=66.6.15-66.6.17|AUTODETECT|” Rev. 6:15 17) 1 1 -1 9 0 0 ). Isaiah says that angels cover their faces in the presence of God (6:2); how then could an unholy person see God?) 1 3 2 8 0 0 15. See to it that no one misses the grace of God and that no bitter root grows up to cause trouble and defile many.) Now comes the warning; the author instructs us what not to do.) b. What to avoid) 1 1 2 8 0 “tw://bible.?id=47.6.1|AUTODETECT|” First, the writer reasserts the corporate responsibility of the believers. See to it that no one misses the grace of God (compare 3:12; 4:1, 11). As members of the body of Christ we are responsible for each other. We have the task of overseeing one another in spiritual matters, so that we may grow and flourish in the grace of God and not come short of it. That is, no one should be allowed to straggle, for if this happens he becomes Satan s prey and will miss God s grace 7 1 -1 9 0 “tw://bible.?id=47.6.1|AUTODETECT|” II Cor. 6:1) 1 1 -1 9 0 “tw://bible.?id=48.5.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.5.4|AUTODETECT|” Gal. 5:4) 1 1 -1 9 0 “tw://bible.?id=1.4.9|AUTODETECT|” ). Mutual supervision within the entire body stimulates the spiritual health of the individual members. Avoid, therefore, the indifference to one another manifested by Cain, who asked, Am I my brother s keeper? 7 1 -1 9 0 “tw://bible.?id=1.4.9|AUTODETECT|” Gen. 4:9) 1 1 -1 9 0 0 ). Instead we should ask each other about our spiritual well-being, although perhaps not in the quaint wording of the Methodist preacher who inquired, How is it with thy soul, brother? But certainly as members of Christ s body we must put similar questions to our brothers and sisters in the Lord.) 1 1 2 8 0 “tw://bible.?id=5.29.18|AUTODETECT|” Second, if mutual oversight is neglected, other problems arise. Missing the grace of God becomes falling into apostasy. And falling into apostasy is equivalent to serving other gods. The author of Hebrews more or less quotes from the Septuagint version of ) 7 1 -1 9 0 “tw://bible.?id=5.29.18|AUTODETECT|” Deuteronomy 29:18) 1 1 -1 9 0 0 (v. 17, LXX), where Moses tells the Israelites: Make sure there is no man or woman, clan or tribe among you today whose heart turns away from the Lord our God to go and worship the gods of those nations; make sure there is no root among you that produces such bitter poison. ) 1 1 2 8 0 0 The roots of many weed plants spread rapidly and produce plants in all the places where the roots grow. These roots develop undetected; the resultant rapid multiplication of plants is quite unsettling. Roots and plants spell trouble for crop-producing plants that are then deprived of necessary nutrients and as a result yield a reduced harvest.) 1 1 2 8 0 “tw://bible.?id=56.1.15|AUTODETECT|” With this picture borrowed from the world of agriculture, the author of Hebrews looks at the church and compares a person who has missed the grace of God (and has fallen away) with a bitter root. Such a person causes trouble among God s people by disturbing the peace. With his bitter words, he deprives the believers of holiness. Says the writer, he defiles many. The verb defile actually conveys the idea of giving something color by painting or staining it.��30�� Avoid such bitterness, for it will defile you. To the pure, all things are pure, but to those who are corrupted and do not believe, nothing is pure 7 1 -1 9 0 “tw://bible.?id=56.1.15|AUTODETECT|” Titus 1:15) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 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.) 1 1 2 8 0 “tw://bible.?id=1.26.35|AUTODETECT|” Third, the author tells the readers to avoid immorality. He uses the example of Esau and calls him a godless person. Esau was trained in the godly home of Isaac and Rebekah, but he deliberately chose to live a life that grieved his parents. He married two Canaanite women who were a source of grief to his parents 7 1 -1 9 0 “tw://bible.?id=1.26.35|AUTODETECT|” Gen. 26:35) 1 1 -1 9 0 “tw://bible.?id=1.28.9|AUTODETECT|” ). Scripture does not condemn Esau for marrying these women and does not call him a fornicator. Instead the Bible reports that when Esau noticed his father s grief, he married a daughter of Ishmael son of Abraham 7 1 -1 9 0 “tw://bible.?id=1.28.9|AUTODETECT|” Gen. 28:9) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 How do we interpret the term immoral? Some commentators understand it literally and argue that Esau s married life was tantamount to fornication.��31�� But Scripture fails to provide the evidence. Others understand the word immoral spiritually and say that Esau committed spiritual adultery. But Scripture teaches that spiritual adultery is committed by the nation Israel, not by individuals. And still others hold that Jewish tradition and legend affirm that Esau was a fornicator.��32�� However, we do well to rely on the information in Scripture, even though tradition has a value all its own.) 1 1 2 8 0 “tw://bible.?id=58.13.4|AUTODETECT|” The New International Version solves the problem by separating the two adjectives immoral and godless. The first adjective applies to the readers, for in the next chapter the writer repeats his admonition. Says he, Marriage should be honored by all, and the marriage bed kept pure, for God will judge the adulterer and all the sexually immoral 7 1 -1 9 0 “tw://bible.?id=58.13.4|AUTODETECT|” Heb. 13:4) 1 1 -1 9 0 0 ). The author describes Esau not as an immoral but as a godless person. The second adjective, then, applies to Esau who had no regard for God s blessing and promise which he, as the first-born, would receive. He despised his birthright and displayed utter indifference to the spiritual promises God had given to his grandfather Abraham and his father Isaac.��33�� He refused to follow in the footsteps of his forefathers, and thus his name is omitted from the list of the heroes of faith. His brother Jacob, however, is mentioned because he blessed Joseph s sons and transmitted God s promises to them.) 1 5 2 8 0 0 What does the writer of Hebrews teach? Simply this: abstain from immorality and avoid godlessness.) 17. Afterward, as you know, when he wanted to inherit this blessing, he was rejected. He could bring about no change of mind, though he sought the blessing with tears.) In the conclusion of the passage the author reminds the readers of what they should learn from history.) c. What to know) Throughout his epistle, the writer has warned the readers not to turn away from the living God (3:12), for the result of such a deed is disastrous. He used two examples, one from Old Testament history and one from his own time.

First he took the illustration of the rebellious Israelites who because of their unbelief died in the desert (3:16 19). Next he pointed to some of his own contemporaries who had heard the Word preached and had received the sacraments of baptism and the Lord s Supper, but had fallen away of their own accord. For these people, said the author, repentance is impossible (6:4 6; compare 10:26 31).) 1 1 2 8 0 “tw://bible.?id=1.27.30-1.27.40|AUTODETECT|” Now once more the writer returns to this subject. Taking the example of Esau, he shows that Esau deliberately rejected the faith of his father and his grandfather by despising his birthright; therefore, he himself was rejected. God rejected him. Moreover, that rejection was final and irrevocable. Years after he had sold his birthright, his father Isaac wanted to give him the blessing, but was unable to do so 7 1 -1 9 0 “tw://bible.?id=1.27.30-1.27.40|AUTODETECT|” Gen. 27:30 40) 1 1 -1 9 0 0 ). Suddenly Esau realized that God had by-passed him, but his heart had hardened so much that he could bring about no change of mind. Repentance was impossible for him. The author adds that Esau sought the blessing with tears. According to the Genesis account, Esau showed no sign of penitence, only anger toward his brother Jacob. Hence with his tears he sought not repentance, but only the blessing.��34��) 1 1 2 8 0 “tw://bible.?id=58.10.31|AUTODETECT|” The lesson is obvious. We must know that unbelief leads to hardening of the heart and to apostasy. He who has fallen away from the living God finds that God has rejected him. Therefore, we must strive for peace and holiness, avoid immorality and godlessness, and know that falling into the hands of the living God is most dreadful 7 1 -1 9 0 “tw://bible.?id=58.10.31|AUTODETECT|” Heb. 10:31) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 ) Practical Considerations in 12:14 17) Society today fosters individualism, and this trait, unfortunately, has also taken hold in the church. Even though we lustily sing, We are not divided, all one body we, each one goes his own way.) 1 1 2 8 0 “tw://bible.?id=44.20.28|AUTODETECT|” Scripture teaches that the church members need spiritual care and oversight. The pastor is called overseer and shepherd of God s flock 7 1 -1 9 0 “tw://bible.?id=44.20.28|AUTODETECT|” Acts 20:28) 1 1 -1 9 0 “tw://bible.?id=60.5.2-60.5.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.5.2-60.5.3|AUTODETECT|” I Peter 5:2 3) 1 1 -1 9 0 0 ). He needs to know us personally and somewhat closely. I favor the practice of the pastor who, accompanied by an elder or a deacon, visits every family and every individual once a year. The pastoral visit, then, is strictly for the purpose of helping one another spiritually. The intent is not to embarrass anyone or to meddle in someone s private business, but to inquire tactfully about spiritual needs, to speak a word of encouragement, to help and support. These annual visits strengthen the bond of unity in the church.) 1 1 2 8 0 0 As every farmer knows, neglect causes weeds to grow and multiply. Similarly, neglect of pastoral duties in a congregation causes church members to drift away. And a member who is drifting eventually separates himself from the church. The truth of the matter is that separation from the church inevitably leads to separation from God.) 1 1 2 8 0 “tw://bible.?id=61.3.18|AUTODETECT|” The message of the Epistle to the Hebrews is relevant today. As members of the body of Christ, we must do everything in our power to prevent fellow members from drifting away from God and his Word. We have the solemn responsibility to guard against signs of unbelief and disobedience, to promote peace and holiness, and to further the cause of unity and harmony in the church. Peter puts it succinctly: But grow in the grace and knowledge of our Lord and Savior Jesus Christ 7 1 -1 9 0 “tw://bible.?id=61.3.18|AUTODETECT|” II Peter 3:18) 1 1 -1 9 0 0 ).) 1 10 2 8 0 0 ) Greek Words, Phrases, and Constructions in 12:14 17) Verse 14) �� the second person plural, present active imperative exhorts the readers to actively continue their pursuit of peace.) �x� �� preceded by the definite article, this noun as direct object of the main verb expresses the process of sanctification, not the state or the fact of sanctification. Nouns ending in -�� describe action.��35��) Verse 15) �� derived from �� (I oversee), the present active participle functions in an imperatival construction. The word itself has derivatives in English: episcopal and bishop. ) �� the present active subjunctive from �� (I cause trouble) is part of a negative purpose clause. The compound consists of � (in) and D�� (crowd). The form � �� as an alternative reading is a conjecture.) �� the aorist passive subjunctive, third person plural (from ��, I stain, paint; pollute) suggests finality because of the aorist tense.) Verse 17) 1 1 2 8 0 “tw://bible.?id=49.5.5|AUTODETECT|” 4�� although this form may be either imperative or indicative, the context favors the indicative. The form itself is a literary term from �6�� (I know) in the second person plural. It occurs three times in the New Testament 7 1 -1 9 0 “tw://bible.?id=49.5.5|AUTODETECT|” Eph. 5:5) 1 1 -1 9 0 “tw://bible.?id=58.12.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.12.17|AUTODETECT|” Heb. 12:17) 1 1 -1 9 0 “tw://bible.?id=59.1.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.1.19|AUTODETECT|” James 1:19) 1 1 -1 9 0 0 ).) 1 5 2 8 0 0 �� the author seems to take pleasure in word play: in verse 16 Esau sold (��) his inheritance; in verse 17 he was rejected (��) by God. The form is the aorist passive, third person singular, from �� (I reject).) �� the participle in the aorist active from �� (I seek out, search for) is intensive because of the compound form.) 2. Consider Mount Sinai) 12:18 21) At first appearance, it seems the author introduces an entirely new topic: the contrast between Mount Sinai and Mount Zion. But this is not quite the case, for the topic is already introduced in elementary form in the brief clause without holiness no one will see the Lord (12:14). As the readers strive for peace and holiness, they ought to know the difference between the time of the old covenant and that of the new covenant. They are different from the Israelites who received the Ten Commandments at Mount Sinai. Therefore, the writer says, 18. you have not come to a mountain that can be touched and that is burning with fire; to darkness, gloom and storm.) 1 1 2 8 0 “tw://bible.?id=5.4.11|AUTODETECT|” The context of the word choice and the contrast with verse 22 demand that the concept Mount Sinai be understood. In the better Greek manuscripts, the term mountain is omitted, and many translations show this omission.��36�� However, similarity with ) 7 1 -1 9 0 “tw://bible.?id=5.4.11|AUTODETECT|” Deuteronomy 4:11) 1 1 -1 9 0 “tw://bible.?id=2.19.18|AUTODETECT|” is telling. Moses reflects on the experience at Sinai and recalls for the benefit of the Israelites, You came near and stood at the foot of the mountain while it blazed with fire to the very heavens, with black clouds and deep darkness 7 1 -1 9 0 “tw://bible.?id=2.19.18|AUTODETECT|” Exod. 19:18) 1 1 -1 9 0 “tw://bible.?id=5.5.22-5.5.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.5.22-5.5.23|AUTODETECT|” Deut. 5:22 23) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=2.19.10-2.19.11|AUTODETECT|” The focus is not so much on the place itself as on the appearance of God who revealed his majesty and power. The Israelites had consecrated themselves outwardly by washing their clothes 7 1 -1 9 0 “tw://bible.?id=2.19.10-2.19.11|AUTODETECT|” Exod. 19:10 11) 1 1 -1 9 0 0 ). Inwardly they trembled with fear when they looked at the mountain, for they had come to darkness, gloom and storm. In these awesome aspects of nature, God appears to his people and expects them to increase their reverence for him.��37�� The author of Hebrews confirms this point when at the conclusion of this passage he writes, Let us be thankful, and so worship God acceptably with reverence and awe, for our God is a consuming fire (12:28 29).) 1 1 2 8 0 “tw://bible.?id=2.19.16|AUTODETECT|” The Israelites saw the spectacle of fire, smoke, clouds, and an electrical storm; they also were witnesses 19a. to a trumpet blast or to such a voice speaking words. They fully understood that the fiery storm raging at the top of Mount Sinai was much more than a display of natural forces. God himself was present and made himself heard by the sound of the trumpet 7 1 -1 9 0 “tw://bible.?id=2.19.16|AUTODETECT|” Exod. 19:16) 1 1 -1 9 0 “tw://bible.?id=2.20.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.20.18|AUTODETECT|” 20:18) 1 1 -1 9 0 “tw://bible.?id=5.4.13|AUTODETECT|” ).��38�� Then God spoke to the people and gave them the Decalogue that is, the covenant 7 1 -1 9 0 “tw://bible.?id=5.4.13|AUTODETECT|” Deut. 4:13) 1 1 -1 9 0 “tw://bible.?id=2.20.20|AUTODETECT|” ). God came to the Israelites with this covenant so that the fear of God himself might reside in his people to keep them from sinning 7 1 -1 9 0 “tw://bible.?id=2.20.20|AUTODETECT|” Exod. 20:20) 1 1 -1 9 0 “tw://bible.?id=2.20.19|AUTODETECT|” ). The overwhelming sight and the thunderous voice of God struck mortal fear into the hearts of the people, so that those who heard it begged no further word be spoken to them 7 1 -1 9 0 “tw://bible.?id=2.20.19|AUTODETECT|” Exod. 20:19) 1 1 -1 9 0 “tw://bible.?id=5.5.25-5.5.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.5.25-5.5.26|AUTODETECT|” Deut. 5:25 26) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=5.5.27-5.5.28|AUTODETECT|” Scripture reveals that the people at Mount Sinai heard the voice of God, but the words he spoke failed to penetrate the hearts and minds of the Israelites. They asked Moses to listen to all that God would tell him and then relay the commandments to them. They were willing to listen and obey, but the spectacle was too much for them 7 1 -1 9 0 “tw://bible.?id=5.5.27-5.5.28|AUTODETECT|” Deut. 5:27 28) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=2.19.13|AUTODETECT|” The Israelites were awestruck, 20. because they could not bear what was commanded: If even an animal touches the mountain, it must be stoned. The author of Hebrews chose this particular passage from ) 7 1 -1 9 0 “tw://bible.?id=2.19.13|AUTODETECT|” Exodus 19:13) 1 1 -1 9 0 “tw://bible.?id=2.19.13|AUTODETECT|” , that renders the general meaning but not the exact wording, to demonstrate the majesty of God s holiness. No one might touch God s holy mountain, not even an animal that strayed near it. Should man or animal touch the mountain, God said, he shall not be permitted to live 7 1 -1 9 0 “tw://bible.?id=2.19.13|AUTODETECT|” Exod. 19:13) 1 1 -1 9 0 0 ). The Israelites had to execute the person or animal by stoning him to death or by shooting him with arrows. They were not allowed to touch him.) 1 1 2 8 0 “tw://bible.?id=2.33.11|AUTODETECT|” The stress, then, is on God s holiness. God wanted the people to be aware of his sacred majesty. The Israelites were filled with fear and terror. Even Moses, to whom God would speak as to a friend, was afraid 7 1 -1 9 0 “tw://bible.?id=2.33.11|AUTODETECT|” Exod. 33:11) 1 1 -1 9 0 0 ). 21. The sight was so terrifying that Moses said, I am trembling with fear. Moses was the intermediary between God and man, for he was God s spokesman. Nevertheless, at the sight of God s majesty and on hearing God s voice utter the Ten Commandments, Moses was one with the people and shook with fear.) 1 1 2 8 0 “tw://bible.?id=5.9.19|AUTODETECT|” The accounts recorded in Exodus 19 20 and Deuteronomy 4 5 are silent about the fear of Moses. And Moses statement on being afraid 7 1 -1 9 0 “tw://bible.?id=5.9.19|AUTODETECT|” Deut. 9:19) 1 1 -1 9 0 “tw://bible.?id=44.7.32|AUTODETECT|” ) occurs partially in the context of God s anger expressed against the Israelites when they had worshiped the golden calf. Possibly the author of Hebrews had access to an oral tradition, much the same as Stephen had received the information that Moses trembled with fear at the sight of the burning bush 7 1 -1 9 0 “tw://bible.?id=44.7.32|AUTODETECT|” Acts 7:32) 1 1 -1 9 0 “tw://bible.?id=55.3.8|AUTODETECT|” ). And Paul, in mentioning Jannes and Jambres, may have used the same tradition 7 1 -1 9 0 “tw://bible.?id=55.3.8|AUTODETECT|” II Tim. 3:8) 1 1 -1 9 0 0 ).��39�� When God reveals his holiness to man, fear and trembling result. Isaiah saw the Lord God seated on a throne, high and exalted, and cried out, Woe to me! I am ruined! For I am a man of unclean lips, and I live among a people of unclean lips, and my eyes have seen the King, the Lord Almighty (6:1, 5). So Moses trembled with fear at Mount Sinai when he saw God s majesty and glory in awesome display.) 1 26 2 8 0 0 ) Greek Words, Phrases, and Constructions in 12:18 21) Verse 18) �P as the first word in the sentence, this negative particle receives emphasis, especially with the contrast of �� (v. 22).) �� derived from the compound �� (I approach), the perfect active indicative, second person plural is repeated in verse 22. The perfect shows lasting results. The word proselyte derives from this verb form.) �� v �� v �� the lack of definite articles in this verse emphasizes the characteristics of the nouns. Note the use of rhyme in the first two nouns �� (darkness) and �� (gloom). A �� is a whirlwind.) Verse 19) �� $�� v �� the absence of definite articles for these four nouns is designed to stress their characteristics. The nouns are placed in chiastic order.

Also note that the term �� usually relates to individual words and utterances and �� can often designate the Christian proclamation as a whole in the N[ew] T[estament]. ��40��) �� this feminine singular relative pronoun in the genitive has its antecedent in �� and is construed with �1 ��. The use of the genitive with the verb �� depicts the hearing, not the understanding of the voice that spoke.) Verse 20) �� the imperfect active tense of �� (I bear) is descriptive.) �� as a contraction of ��v ��, the word introduces the future more vivid condition that has the aorist active subjunctive �� (from ��, I touch) in the first clause and the future passive indicative �� (from ��, I stone) in the second.) �� D�� the genitive case depends upon the preceding verb.) 3. Look at Mount Zion) 12:22 24) The author is a literary artist who develops his argument with contrast and balanced clauses. Although the two sections (vv. 18 21 and 22 24) of the argument fail to correspond at every point, the second portion itself consists of seven parts (two in verse 22, three in verse 23, and two in verse 24).) 22. But you have come to Mount Zion, to the heavenly Jerusalem, the city of the living God. 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 men, to the spirits of righteous men 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.) a. Mount Zion, & the heavenly Jerusalem. What a difference between the description of Mount Sinai and that of Mount Zion! What a contrast! The first scene is one of doom and dread; the second scene portrays life and joy. In the first portion of the argument Mount Sinai is not even mentioned, for the Israelites were not to stay there.

In the second part, Mount Zion is described as the heavenly Jerusalem and as the city of the living God. ) The verb have come intimates that the readers of Hebrews have arrived at a permanent place. That is, the temporary conditions of the old covenant have ended, and the everlasting terms of the new covenant now prevail. That the expression Mount Zion ought to be understood spiritually and not literally is evident from the explanation the heavenly Jerusalem, the city of the living God. The new Jerusalem is the place where Jesus, the mediator of the new covenant, dwells.��41��) Zion, founded on the mountains,) God, thy Maker, loves thee well;) He has chosen thee, most precious,) He delights in thee to dwell;) God s own city,) Who can all thy glory tell?) Psalter Hymnal) 1 1 2 8 0 “tw://bible.?id=19.2.6|AUTODETECT|” Mount Zion is the highest elevation in the city of Jerusalem. As a fortress it was fiercely defended by the Jebusites, who were defeated at last by David. In time, the fortress, including the surrounding area, was called the city of David, but poets and prophets used the name Zion and designated it God s dwelling place 7 1 -1 9 0 “tw://bible.?id=19.2.6|AUTODETECT|” Ps. 2:6) 1 1 -1 9 0 “tw://bible.?id=19.20.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.20.2|AUTODETECT|” 20:2) 1 1 -1 9 0 “tw://bible.?id=19.99.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.99.2|AUTODETECT|” 99:2) 1 1 -1 9 0 “tw://bible.?id=19.135.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.135.21|AUTODETECT|” 135:21) 1 1 -1 9 0 “tw://bible.?id=23.4.3-23.4.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.4.3-23.4.5|AUTODETECT|” Isa. 4:3 5) 1 1 -1 9 0 “tw://bible.?id=24.8.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.8.19|AUTODETECT|” Jer. 8:19) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=66.14.1|AUTODETECT|” The writer of Hebrews employs the adjective heavenly to signify that the place he mentions is not the southeast corner of Jerusalem, but the heavenly Zion where God dwells with all the saints 7 1 -1 9 0 “tw://bible.?id=66.14.1|AUTODETECT|” Rev. 14:1) 1 1 -1 9 0 “tw://bible.?id=66.21.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.21.2|AUTODETECT|” 21:2) 1 1 -1 9 0 “tw://bible.?id=66.21.3|AUTODETECT|” ). The citizens of the heavenly Jerusalem are known as sons and daughters of Zion. It is the place where God himself will be with them and be their God 7 1 -1 9 0 “tw://bible.?id=66.21.3|AUTODETECT|” Rev. 21:3) 1 1 -1 9 0 “tw://bible.?id=66.21.23|AUTODETECT|” ). The heavenly Jerusalem excels its earthly counterpart, for sin and death are banished eternally in heaven; the city has no need of sun or moon, for the glory of God gives it light, and the Lamb is its lamp 7 1 -1 9 0 “tw://bible.?id=66.21.23|AUTODETECT|” Rev. 21:23) 1 1 -1 9 0 0 ). The living God lives among his people forever.) 1 1 2 8 0 “tw://bible.?id=2.34.28|AUTODETECT|” What an honor to live in that city! Consider this: Moses was given the honor of climbing Mount Sinai and being with God for forty days and forty nights 7 1 -1 9 0 “tw://bible.?id=2.34.28|AUTODETECT|” Exod. 34:28) 1 1 -1 9 0 “tw://bible.?id=48.4.26|AUTODETECT|” ). We shall be with him in heaven always. Mount Sinai is a windswept, uninhabited mountain; the new Jerusalem is a city populated by the saints who dwell permanently in Zion with their living God 7 1 -1 9 0 “tw://bible.?id=48.4.26|AUTODETECT|” Gal. 4:26) 1 1 -1 9 0 “tw://bible.?id=50.3.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.3.20|AUTODETECT|” Phil. 3:20) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=58.11.10|AUTODETECT|” b. Thousands upon thousands of angels. Already Abraham looked forward to the city with foundations, whose architect and builder is God 7 1 -1 9 0 “tw://bible.?id=58.11.10|AUTODETECT|” Heb. 11:10) 1 1 -1 9 0 “tw://bible.?id=58.13.14|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=58.13.14|AUTODETECT|” 13:14) 1 1 -1 9 0 “tw://bible.?id=66.5.11|AUTODETECT|” ). That city is the habitation of countless angels as well. Certainly the New International Version has the translation thousands upon thousands of angels, but this is an expression that appears in ) 7 1 -1 9 0 “tw://bible.?id=66.5.11|AUTODETECT|” Revelation 5:11) 1 1 -1 9 0 “tw://bible.?id=27.7.10|AUTODETECT|” and stands for countless thousands.��42�� Then I looked and heard the voice of many angels, says John, numbering thousands upon thousands, and ten thousand times ten thousand. This joyful assembly of angels sings a song of glory, honor, and praise to the Lamb 7 1 -1 9 0 “tw://bible.?id=27.7.10|AUTODETECT|” Dan. 7:10) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=44.7.53|AUTODETECT|” Translations differ on the exact position of the Greek word translated as assembly. Depending on the placing of a comma, the word assembly or its equivalent is taken either with angels or with the church of the firstborn in the next verse (v. 23).��43�� Commentators are divided on this matter. However, it appears that the translation thousands upon thousands of angels in joyful assembly is preferred because the author of Hebrews perhaps intended to offset any thought that angels were angels of judgment. ��44�� Angels were commissioned to deliver the law at Mount Sinai 7 1 -1 9 0 “tw://bible.?id=44.7.53|AUTODETECT|” Acts 7:53) 1 1 -1 9 0 “tw://bible.?id=48.3.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.3.19|AUTODETECT|” Gal. 3:19) 1 1 -1 9 0 “tw://bible.?id=5.33.2|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=5.33.2|AUTODETECT|” Deut. 33:2) 1 1 -1 9 0 “tw://bible.?id=19.68.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.68.17|AUTODETECT|” Ps. 68:17) 1 1 -1 9 0 “tw://bible.?id=66.5.11-66.5.13|AUTODETECT|” ); by contrast, they constitute a joyful assembly at Mount Zion, the heavenly Jerusalem 7 1 -1 9 0 “tw://bible.?id=66.5.11-66.5.13|AUTODETECT|” Rev. 5:11 13) 1 1 -1 9 0 “tw://bible.?id=42.15.10|AUTODETECT|” ). In heaven angels rejoice when they see that one sinner repents 7 1 -1 9 0 “tw://bible.?id=42.15.10|AUTODETECT|” Luke 15:10) 1 1 -1 9 0 “tw://bible.?id=58.1.14|AUTODETECT|” ). They are sent out to serve all those who inherit salvation 7 1 -1 9 0 “tw://bible.?id=58.1.14|AUTODETECT|” Heb. 1:14) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=42.10.20|AUTODETECT|” c. Church of the firstborn. When the writer of Hebrews says to the readers, You have come to Mount Zion, to the heavenly Jerusalem, the city of the living God, and then mentions the festive gathering of an immense number of angels, he could be misunderstood. Because he places the scene in heaven, the readers might say that they as yet have not come to the heavenly Jerusalem. But when he says, [You have come] to the church of the firstborn, whose names are written in heaven, he definitely addresses the readers. They are the ones who belong to the new covenant, and their names already have been recorded in the Book of Life 7 1 -1 9 0 “tw://bible.?id=42.10.20|AUTODETECT|” Luke 10:20) 1 1 -1 9 0 “tw://bible.?id=50.4.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.4.3|AUTODETECT|” Phil. 4:3) 1 1 -1 9 0 “tw://bible.?id=66.3.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.3.5|AUTODETECT|” Rev. 3:5) 1 1 -1 9 0 “tw://bible.?id=66.13.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.13.8|AUTODETECT|” 13:8) 1 1 -1 9 0 “tw://bible.?id=66.20.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.20.12|AUTODETECT|” 20:12) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 That the believers belong to the church on earth is evident from the clause the spirits of righteous man made perfect. They are still sinners, and their spirits have not yet been glorified to join the church in heaven. They are on earth; their names, however, are written in heaven.) 1 1 2 8 0 “tw://bible.?id=40.1.25|AUTODETECT|” What is meant by the expression first-born? The New Testament shows repeatedly that Jesus is the first-born. Of the nine occurrences of this word 7 1 -1 9 0 “tw://bible.?id=40.1.25|AUTODETECT|” Matt. 1:25) 1 1 -1 9 0 “tw://bible.?id=42.2.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.2.7|AUTODETECT|” Luke 2:7) 1 1 -1 9 0 “tw://bible.?id=45.8.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.8.29|AUTODETECT|” Rom. 8:29) 1 1 -1 9 0 “tw://bible.?id=51.1.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.1.15|AUTODETECT|” Col. 1:15) 1 1 -1 9 0 “tw://bible.?id=51.1.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=51.1.18|AUTODETECT|” 18) 1 1 -1 9 0 “tw://bible.?id=58.1.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.1.6|AUTODETECT|” Heb. 1:6) 1 1 -1 9 0 “tw://bible.?id=58.11.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.11.28|AUTODETECT|” 11:28) 1 1 -1 9 0 “tw://bible.?id=58.12.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.12.23|AUTODETECT|” 12:23) 1 1 -1 9 0 “tw://bible.?id=66.1.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.1.5|AUTODETECT|” Rev. 1:5) 1 1 -1 9 0 “tw://bible.?id=58.11.28|AUTODETECT|” ), seven refer to Jesus. One passage 7 1 -1 9 0 “tw://bible.?id=58.11.28|AUTODETECT|” Heb. 11:28) 1 1 -1 9 0 “tw://bible.?id=58.12.23|AUTODETECT|” ) relates to Egypt s first-born slain by the angel of death, and the other passage 7 1 -1 9 0 “tw://bible.?id=58.12.23|AUTODETECT|” Heb. 12:23) 1 1 -1 9 0 “tw://bible.?id=45.8.17|AUTODETECT|” ) concerns believers. The privilege of the first-born is that he is able to lay claim to the inheritance. Christ is therefore the heir, and we are coheirs with him 7 1 -1 9 0 “tw://bible.?id=45.8.17|AUTODETECT|” Rom. 8:17) 1 1 -1 9 0 “tw://bible.?id=58.12.16|AUTODETECT|” ). We value our birthright, whereas Esau despised it 7 1 -1 9 0 “tw://bible.?id=58.12.16|AUTODETECT|” Heb. 12:16) 1 1 -1 9 0 “tw://bible.?id=58.2.11|AUTODETECT|” ). We are first-born because of Christ who makes us holy, and we who are made holy belong to the same family 7 1 -1 9 0 “tw://bible.?id=58.2.11|AUTODETECT|” Heb. 2:11) 1 1 -1 9 0 0 ).��45��) 1 1 2 8 0 “tw://bible.?id=4.3.40|AUTODETECT|” Recording the names of the first-born males in Israel was done at God s command. Moses counted all their names and made a list 7 1 -1 9 0 “tw://bible.?id=4.3.40|AUTODETECT|” Num. 3:40) 1 1 -1 9 0 0 ). In heaven all the names of those believers included in the new covenant are written in the Book of Life.��46��) 1 1 2 8 0 0 d. God, the judge. God is judge of all men, and no one is higher than God. At Mount Sinai he came to Israel to give the people his law and to make a covenant with them. There he did not appear as judge, only as lawgiver.) 1 1 2 8 0 “tw://bible.?id=55.4.8|AUTODETECT|” Here the readers of Hebrews learn that God is judge of all men, and (by implication) that everyone must appear before him. Seated at Mount Zion, the heavenly Jerusalem, God summons his people to the judgment seat, not to condemn them, but to justify them. God declares them righteous because of his Son who paid their debt 7 1 -1 9 0 “tw://bible.?id=55.4.8|AUTODETECT|” II Tim. 4:8) 1 1 -1 9 0 “tw://bible.?id=19.48.10|AUTODETECT|” ). God s right hand is filled with righteousness, says the psalmist 7 1 -1 9 0 “tw://bible.?id=19.48.10|AUTODETECT|” Ps. 48:10) 1 1 -1 9 0 “tw://bible.?id=49.4.24|AUTODETECT|” ). God rewards his people by renewing them after his image of true righteousness, holiness, and knowledge 7 1 -1 9 0 “tw://bible.?id=49.4.24|AUTODETECT|” Eph. 4:24) 1 1 -1 9 0 “tw://bible.?id=51.3.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.3.10|AUTODETECT|” Col. 3:10) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=58.12.2|AUTODETECT|” e. Spirits of righteous men. Who are these spirits of righteous men made perfect ? Some commentators are of the opinion that these spirits belong to Old Testament believers; others think that the writer refers to New Testament saints who have died.��47�� But all believers of both Old Testament and New Testament times, who have been translated to glory, are declared righteous. They have been made perfect on the basis of Jesus work; he is the author and perfecter of our faith 7 1 -1 9 0 “tw://bible.?id=58.12.2|AUTODETECT|” Heb. 12:2) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=58.2.10|AUTODETECT|” What then is the relation between the saints on earth and the saints in heaven? The saints in glory have been perfected, for they are set free from sin. Their souls are perfect; their bodies wait for the day of resurrection. In principle, the believers on earth share in the perfection Christ gives his people. They enjoy the prospect of joining the assembly of the saints in heaven. Only death separates the church below from the church above. When death occurs the believer obtains the fulfillment of Christ s atoning work 7 1 -1 9 0 “tw://bible.?id=58.2.10|AUTODETECT|” Heb. 2:10) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 f. Jesus the mediator. In earlier chapters the writer explained the covenant (7:22; 8:6, 8 12; 9:4, 15 17, 20; 10:16, 29); once more he reminds the readers that Jesus is the mediator of a new covenant. He purposely uses the name Jesus to bring into focus the suffering, death, resurrection, and ascension of Jesus.) 1 1 2 8 0 “tw://bible.?id=24.31.31-24.31.34|AUTODETECT|” At Mount Sinai Moses served as mediator between God and man; and with respect to the covenant God made with his people, Moses was the intermediary. But Mount Sinai represents that which is temporary: Moses died, and the first covenant eventually came to an end. To be sure, God replaced it with a new covenant 7 1 -1 9 0 “tw://bible.?id=24.31.31-24.31.34|AUTODETECT|” Jer. 31:31 34) 1 1 -1 9 0 “tw://bible.?id=58.8.8-58.8.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.8.8-58.8.12|AUTODETECT|” Heb. 8:8 12) 1 1 -1 9 0 “tw://bible.?id=40.26.28|AUTODETECT|” ), and Jesus became the mediator of it. The readers of the epistle observed that the establishing of a new covenant was relatively recent. It occurred when Jesus died on Calvary s cross 7 1 -1 9 0 “tw://bible.?id=40.26.28|AUTODETECT|” Matt. 26:28) 1 1 -1 9 0 0 ). Moreover, the readers ought to look not to Moses, who mediated the old covenant, but to Jesus. As mediator of the new covenant, he calls the believer to joyful and thankful obedience; he removes the burden of guilt and cleanses the sinner s conscience; he grants him the gift of eternal life; and he functions as intercessor in behalf of his people.) 1 1 2 8 0 “tw://bible.?id=2.24.6-2.24.8|AUTODETECT|” g. Sprinkled blood. When Moses formally confirmed the first covenant at Sinai, he sprinkled blood on the altar, the scroll, the people, and even the tabernacle 7 1 -1 9 0 “tw://bible.?id=2.24.6-2.24.8|AUTODETECT|” Exod. 24:6 8) 1 1 -1 9 0 “tw://bible.?id=58.9.17-58.9.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.9.17-58.9.22|AUTODETECT|” Heb. 9:17 22) 1 1 -1 9 0 “tw://bible.?id=58.9.22|AUTODETECT|” ). Sprinkled blood signified forgiveness of sin, for without the shedding of blood there is no forgiveness 7 1 -1 9 0 “tw://bible.?id=58.9.22|AUTODETECT|” Heb. 9:22) 1 1 -1 9 0 “tw://bible.?id=58.10.22|AUTODETECT|” ). Jesus inaugurated the new covenant by shedding his blood once for all at Golgotha. Because of that sprinkled blood, believers enter the presence of God as forgiven sinners 7 1 -1 9 0 “tw://bible.?id=58.10.22|AUTODETECT|” Heb. 10:22) 1 1 -1 9 0 “tw://bible.?id=60.1.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.1.2|AUTODETECT|” I Peter 1:2) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=1.4.10-1.4.11|AUTODETECT|” You have come, says the author, to the sprinkled blood that speaks a better word than the blood of Abel. The comparison is somewhat unequal. The blood of Abel called for revenge, and God placed a curse upon Cain for killing his brother Abel 7 1 -1 9 0 “tw://bible.?id=1.4.10-1.4.11|AUTODETECT|” Gen. 4:10 11) 1 1 -1 9 0 “tw://bible.?id=43.1.29|AUTODETECT|” ). The blood of Christ removed the curse placed upon fallen man and effected reconciliation and peace between God and man. Abel s blood is the blood of a martyr that evokes revenge. The blood of Jesus is the blood of the Lamb of God who takes away the sin of the world 7 1 -1 9 0 “tw://bible.?id=43.1.29|AUTODETECT|” John 1:29) 1 1 -1 9 0 0 ).) 1 16 2 8 0 0 The deliberate contrast accentuates the significance of Jesus blood that proclaims the gospel of redemption. The blood of Jesus sets the sinner free. And that is the better word the author wishes to convey.) ) Practical Considerations in 12:22 24) Why do you go to church on Sunday? Your answer may be: Because I want to worship the Lord my God together with his people. You may also say: I attend the worship services because the blood of Jesus shed for me has cleansed me from all my sins. I enter the very presence of God as a forgiven sinner cleansed by the blood of the Lamb. ) Sermons about the blood of Jesus are few.

Certainly on Good Friday pastors describe the suffering and death of Christ, and the people sing Alas! and did my Savior bleed. But neither preacher nor parishioner dwells on the concept Jesus blood. The thought of blood is too gruesome. The repulsiveness of blood causes us to turn to pleasantries instead, and thus we miss the message of Jesus blood that speaks a better word than the blood of Abel (italics added).) What is the message of the blood? It tells me that Jesus removed the curse, lifted the burden of guilt, and forgave my sins. It assures me that I have peace with God and that I have been set free to live a life of obedience.

It tells me that God loved me so much that he had his Son die for me.) I go to church not to hear a theological lecture or to receive some pastoral advice on how to avoid conflict, but to learn that the blood of Jesus daily speaks to me and brings me the message of salvation. I have been delivered from the bondage of sin because of Jesus blood. Throughout the week, but especially on Sundays, I am reminded of the words of an Italian hymn, translated by Edward Caswall,) Grace and life eternal) In that blood I find;) Blest be his compassion,) Infinitely kind!) ) Greek Words, Phrases, and Constructions in 12:22 24) Verse 22) D�� v �� in this passage (vv. 22 24) the author omits the definite articles before the nouns to stress their characteristics and qualities instead of categorical designations. The noun �� stands in apposition to D�� and describes permanence. The datives are the dative of place.) Verse 23) 1 1 2 8 0 “tw://bible.?id=42.2.2|AUTODETECT|” �� P�� the noun �� appears in ) 7 1 -1 9 0 “tw://bible.?id=42.2.2|AUTODETECT|” Luke 2:2) 1 1 -1 9 0 “tw://bible.?id=44.5.37|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=44.5.37|AUTODETECT|” Acts 5:37) 1 1 -1 9 0 0 , where it means census. Derived from the compound verb �� (I register), the perfect passive participle shows that the registration has taken place and that its effect continues to remain valid. Note the use of the plural �P�� (see also 1:10; 4:14; 7:26; 8:1; 9:23; 12:25).) 1 1 2 8 0 “tw://bible.?id=1.18.25|AUTODETECT|” ��v �� word order rules that the translation should be and to a judge who is God of all (R.S.V.) instead of to God, the judge of all (NIV). Arguments for one or the other translation divide commentators and translators. For the phrase judge of all, see ) 7 1 -1 9 0 “tw://bible.?id=1.18.25|AUTODETECT|” Genesis 18:25) 1 1 -1 9 0 0 .) 1 3 2 8 0 0 �� the perfect tense in the passive participle from �� (I complete) discloses lasting effect. This is the last time the writer uses a form (noun, verb, or adjective) from this verb family. The perfect tense appears in three verses (7:28; 10:14; 12:23).) Verse 24) �� in preceding passages (8:8, 13; 9:15), the writer described the covenant as ��. Here it is ��. Writes R. C. Trench, �� refers to time, �� to the thing. ��48�� The covenant that is �� originates in the old covenant, whereas the covenant that is �� can be described as recent.) 1 1 2 8 0 “tw://bible.?id=58.12.24|AUTODETECT|” �� literally translated, the expression is to the blood of sprinkling. The noun occurs twice in the New Testament 7 1 -1 9 0 “tw://bible.?id=58.12.24|AUTODETECT|” Heb. 12:24) 1 1 -1 9 0 “tw://bible.?id=60.1.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.1.2|AUTODETECT|” I Peter 1:2) 1 1 -1 9 0 0 ). Of the six instances the verb �� (I sprinkle) appears in the New Testament, four are in Hebrews (9:13, 19, 21; 10:22).) 1 7 2 8 0 0 4. Apply the Prophecy) 12:25 27) The Epistle to the Hebrews displays one overriding characteristic: contrast. At times the author employs the comparison how much more or how much less (see, for instance, 9:14; 12:9). In this particular passage he contrasts earth with heaven, the old revelation with the new revelation, and they and them with we and us. ) 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?) Note that the writer addresses three groups of people: you (the readers), they (the Israelites), and we (the author and the readers).) a.

Throughout this epistle, the warning against turning a deaf ear to God has sounded clearly in the ears of the addressees. Think, for example, of the direct warning: See to it, brothers, that none of you has a sinful, unbelieving heart that turns away from the living God (3:12). This admonition has been repeated in various forms in the letter, and every time it calls the readers to pay close attention.) The writer does not accuse the readers of rebellion. He does not say that they are guilty of refusing to listen to God s voice. Rather, he addresses them pastorally and exhorts them to heed the Word of God when they hear it. He reminds them of how the Israelites died in the desert.) 1 1 2 8 0 “tw://bible.?id=4.14.29|AUTODETECT|” b. Avoiding details, the author selects a few key words to describe the plight of the Israelites. They received their just punishment when they rebelled against God (2:2; 3:16 19; 4:2; 10:28). They could not escape when they refused to heed God s warnings. The time came when God pronounced the verdict that every person who was twenty years old and older would die in the desert 7 1 -1 9 0 “tw://bible.?id=4.14.29|AUTODETECT|” Num. 14:29) 1 1 -1 9 0 0 ). Escape was impossible. As God s representative, Moses had warned the Israelites repeatedly, but they had repudiated the spoken word. They failed to realize that rejecting God s Word is tantamount to rejecting God.��49�� If then history reveals the dire consequences of Israel s rebellion in the desert, how much less will we escape?) 1 1 2 8 0 “tw://bible.?id=58.2.3|AUTODETECT|” c. The author includes himself in the comparison. He conveys the thought in the form of a condition, if we turn away from him who warns us from heaven (see 10:26 for a similar inclusion). If we do not listen to the voice of Jesus who warns us from heaven, escape is even less possible than it was for the Israelites. The contrast is between the piecemeal revelation of God, communicated to the people by Moses on earth, and the full revelation in Jesus Christ that was first announced by the Lord 7 1 -1 9 0 “tw://bible.?id=58.2.3|AUTODETECT|” Heb. 2:3) 1 1 -1 9 0 0 ). Indeed, how shall we escape if we ignore such a great salvation? Jesus continues to speak to his people through his servants, the ministers of the gospel, for in these last days [God] has spoken [and continues to speak] to us by his Son (1:2).) 1 2 2 8 0 0 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. ) Again the writer reminds the readers of the experience at Mount Sinai. From numerous places throughout the Old Testament Scriptures, they learned that the shaking of the mountains when God gave his people the Decalogue was an extraordinary event.��50�� The speaker obviously is God, whose voice shook the mountain and made the people tremble with fear. But the same voice also utters a promise that has recurring and lasting significance. Through the prophet Haggai, God spoke to the Israelites concerning the rebuilt temple and said, In a little while I will once more shake the heavens and the earth, the sea and the dry land. I will shake all nations, and the desired of all nations will come, and I will fill this house with glory (2:6 7). From the literature of the Jewish rabbis, we learn that this particular passage was considered to be messianic.��51��) 1 1 2 8 0 “tw://bible.?id=40.27.51|AUTODETECT|” The prophet predicted a shaking of the heavens and the earth. The writer transposes the terms heaven and earth to show the sequence of the effect of Christ s work. The earth shook when Jesus died and when he arose 7 1 -1 9 0 “tw://bible.?id=40.27.51|AUTODETECT|” Matt. 27:51) 1 1 -1 9 0 “tw://bible.?id=40.28.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.28.2|AUTODETECT|” 28:2) 1 1 -1 9 0 “tw://bible.?id=66.5.12|AUTODETECT|” ), but more importantly the preaching of the gospel and the outpouring of the Holy Spirit shook the entire world. The heavens also experienced change: the angelic hosts sing Christ s praises 7 1 -1 9 0 “tw://bible.?id=66.5.12|AUTODETECT|” Rev. 5:12) 1 1 -1 9 0 “tw://bible.?id=42.15.10|AUTODETECT|” ); angels rejoice when one sinner repents 7 1 -1 9 0 “tw://bible.?id=42.15.10|AUTODETECT|” Luke 15:10) 1 1 -1 9 0 “tw://bible.?id=58.1.14|AUTODETECT|” ); angels are sent out to minister to the needs of the believers on earth 7 1 -1 9 0 “tw://bible.?id=58.1.14|AUTODETECT|” Heb. 1:14) 1 1 -1 9 0 “tw://bible.?id=49.3.10|AUTODETECT|” ); and angels long to look into the mystery of salvation 7 1 -1 9 0 “tw://bible.?id=49.3.10|AUTODETECT|” Eph. 3:10) 1 1 -1 9 0 “tw://bible.?id=60.1.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.1.12|AUTODETECT|” I Peter 1:12) 1 1 -1 9 0 “tw://bible.?id=40.24.29|AUTODETECT|” ). It is Christ, therefore, who is at the center of this upheaval on earth and in heaven. He will cause heaven and earth to shake when he appears a second time 7 1 -1 9 0 “tw://bible.?id=40.24.29|AUTODETECT|” Matt. 24:29) 1 1 -1 9 0 “tw://bible.?id=61.3.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=61.3.10|AUTODETECT|” II Peter 3:10) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 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.) Every now and then, the writer provides somewhat of a commentary on Old Testament quotations he cites. Here he lifts out the expression once more and explains it by saying that created things can be shaken and thus are temporary. They will be removed. Permanent things are those that cannot be shaken.) 1 1 2 8 0 “tw://bible.?id=37.2.6|AUTODETECT|” What kind of a commentary is this? In fact, the reader needs a commentary on the author s explanation before he is able to understand the intent. First, the writer comments on the entire quotation from ) 7 1 -1 9 0 “tw://bible.?id=37.2.6|AUTODETECT|” Haggai 2:6) 1 1 -1 9 0 0 , not just the expression once more. Next, in the original Greek he reminds the reader that he used the term removing earlier (7:12), where it is translated as change. For when there is a change of the priesthood, there must also be a change of the law. An example, then, of temporary things is the Levitical priesthood that came to an end when it was replaced by the eternal priesthood of Christ. Also, the prophet Isaiah foresees the end of this present world when he transmits what the Sovereign Lord says: Behold, I will create new heavens and a new earth. The former things will not be remembered, nor will they come to mind (65:17; also see 66:22).

And last, the only things that survive this world are those that are unshakable and eternal. The kingdom of Jesus Christ cannot be shaken.) 1 5 2 8 0 0 ) Greek Words, Phrases, and Constructions in 12:25 27) Verse 25) �� the present active imperative, second person plural of �� (I see) introduces a negative command.) �� the negative particle �� with the aorist passive subjunctive from �� (I reject, refuse) denotes a command not to begin to reject God. By contrast, �� with a present imperative implies that an action that must be stopped is already in progress.) 1 1 2 8 0 “tw://bible.?id=58.1.1-58.1.2|AUTODETECT|” �x� �� the present active participle preceded by the definite article in the masculine accusative singular refers to God 7 1 -1 9 0 “tw://bible.?id=58.1.1-58.1.2|AUTODETECT|” Heb. 1:1 2) 1 1 -1 9 0 0 ). The present tense signifies repeated and continued speech. Attention is drawn to the fact that God speaks (��), not to the content of his words, for then the verb �� is used.��52��) 1 8 2 8 0 0 �0 this particle introduces a simple fact condition that expresses reality. To make the reality even more certain and vivid, the author writes the negative particle �P� (not). Normal usage demands the word ��.) �� the compound form intensifies the meaning of the verb �� (I flee). The aorist tense reveals single occurrence.) �v �� this prepositional phrase has its counterpart in �� P�� and relates to the present active participle ��. The participle is understood in the second part of the verse.) �� from �� (I turn away), the participle is in the present middle and denotes condition: if we turn away. ) Verse 26) ��, �� contrast is the author s penchant. Here it is the then over against the now.) �� the perfect middle from �� (I promise) connotes that the promise, although made in the past, is valid for the present. Therefore, the writer introduces the verb with the phrase �� .) Verse 27) 1 1 2 8 0 “tw://bible.?id=49.4.9|AUTODETECT|” �x �� the neuter nominative singular article takes the quotation �� as its noun 7 1 -1 9 0 “tw://bible.?id=49.4.9|AUTODETECT|” Eph. 4:9) 1 1 -1 9 0 0 ). The writer has commented on quotations in numerous places (see 2:8 9; 3:15; 4:3 7; 10:8 10).) 1 6 2 8 0 0 �� derived from the verb �� (I change), the word has a -�� ending that signifies process.) a� �� this phrase is actually an explanatory note. The particle a� means that is, and the perfect passive participle is in apposition to ��, which is the present passive participle.) 5. Worship God) 12:28 29) The last two verses of the chapter flow forth from the immediately preceding paragraph. At the same time, however, they form the conclusion.) 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.) 1 1 2 8 0 “tw://bible.?id=55.2.12|AUTODETECT|” What a statement! We are receiving a kingdom. If there is a kingdom, there is also a king. And a king makes his rule known to his subjects, for they are part of the kingdom. We are receiving the governing rule, the administration, so to speak, of Jesus Christ. The writer of Hebrews already mentioned that we have come to Jesus the mediator of a new covenant (12:24). That covenant relation becomes reality when we receive the kingdom, the rule of Christ. As a trustworthy saying has it, If we endure, we will also reign with Christ 7 1 -1 9 0 “tw://bible.?id=55.2.12|AUTODETECT|” II Tim. 2:12) 1 1 -1 9 0 “tw://bible.?id=27.7.18|AUTODETECT|” ). That is not at all surprising, for both the Old Testament and the New reveal that the saints of the Most High will receive the kingdom and will possess it forever 7 1 -1 9 0 “tw://bible.?id=27.7.18|AUTODETECT|” Dan. 7:18) 1 1 -1 9 0 “tw://bible.?id=66.1.6|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=66.1.6|AUTODETECT|” Rev. 1:6) 1 1 -1 9 0 “tw://bible.?id=66.5.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.5.10|AUTODETECT|” 5:10) 1 1 -1 9 0 “tw://bible.?id=42.22.29-42.22.30|AUTODETECT|” ). Jesus confers a kingdom on us and grants us the honor of sitting on thrones 7 1 -1 9 0 “tw://bible.?id=42.22.29-42.22.30|AUTODETECT|” Luke 22:29 30) 1 1 -1 9 0 “tw://bible.?id=66.20.4-66.20.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.20.4-66.20.6|AUTODETECT|” Rev. 20:4 6) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=27.7.14|AUTODETECT|” The kingdom we receive is unshakable; it remains forever; it is eternal 7 1 -1 9 0 “tw://bible.?id=27.7.14|AUTODETECT|” Dan. 7:14) 1 1 -1 9 0 “tw://bible.?id=2.19.5-2.19.6|AUTODETECT|” ). Those in the kingdom, then, cannot be shaken, remain forever, and partake of eternity. The privileges Christ grants his people are unbelievably rich. God told the Israelites at Mount Sinai that if they kept his covenant, they would be for him a kingdom of priests and a holy nation 7 1 -1 9 0 “tw://bible.?id=2.19.5-2.19.6|AUTODETECT|” Exod. 19:5 6) 1 1 -1 9 0 0 ). That kingdom, however, came to an end because it was temporary. How different for us, the New Testament believers, who are in the new covenant! We receive a kingdom that cannot be shaken. ) 1 1 2 8 0 “tw://bible.?id=40.6.10|AUTODETECT|” Moreover, we are in the process of receiving an unshakable kingdom. Jesus taught us to pray for the coming of his kingdom 7 1 -1 9 0 “tw://bible.?id=40.6.10|AUTODETECT|” Matt. 6:10) 1 1 -1 9 0 “tw://bible.?id=42.11.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.11.2|AUTODETECT|” Luke 11:2) 1 1 -1 9 0 0 ). His kingdom is here; at the same time we admit that it has not yet come. Hence we pray the well-known petition of the Lord s Prayer, your kingdom come. ) 1 1 2 8 0 “tw://bible.?id=42.17.9|AUTODETECT|” Because of the royal recognition we receive, we are exhorted to give thanks let us be thankful. The literal translation of this clause is, let us have grace. ��53�� However, usage indicates that the words have grace form an idiomatic expression that means give thanks. ��54�� Luke uses this idiom in relating the parable of the farmer and his servant 7 1 -1 9 0 “tw://bible.?id=42.17.9|AUTODETECT|” Luke 17:9) 1 1 -1 9 0 “tw://bible.?id=54.1.12|AUTODETECT|” ), and Paul employs it in his pastoral Epistles 7 1 -1 9 0 “tw://bible.?id=54.1.12|AUTODETECT|” I Tim. 1:12) 1 1 -1 9 0 “tw://bible.?id=55.1.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.1.3|AUTODETECT|” II Tim. 1:3) 1 1 -1 9 0 0 ).) 1 7 2 8 0 0 Let us live a life of thankfulness, says the author of Hebrews, and by doing so let us worship God. Giving thanks in word and deed and worshiping God are two sides of the same coin. Worship is not limited to a formal worship service on Sunday. Horatius Bonar understood this when he wrote,) So shall no part of day or night) From sacredness be free,) But all my life, in every step,) Be fellowship with Thee.) How do we worship God acceptably? The writer reminds us of Enoch who walked with God, pleased him, and was commended for his faith (11:5; also see 13:21). Our worship must be pleasing to God on the one hand, and on the other we must approach him with reverence and awe (5:7).

And the reason for serving God with reverence and fear is expressed in the concluding verse of this chapter.) 29. For our God is a consuming fire.) 1 1 2 8 0 “tw://bible.?id=5.4.14|AUTODETECT|” These words were spoken by Moses when he exhorted the Israelites not to serve idols. For the Lord your God is a consuming fire, a jealous God 7 1 -1 9 0 “tw://bible.?id=5.4.14|AUTODETECT|” Deut. 4:14) 1 1 -1 9 0 0 ; see also 9:3). Even though Christ has granted us unusual privileges, we must be aware of God s awesomeness and holiness. Therefore we worship him with reverence and awe.) 1 24 2 8 0 0 ) Practical Considerations in 12:28 29) The author of Hebrews tells us to worship God acceptably with reverence and awe. But if we take note of worship conducted throughout the world, we conclude that God cannot be averse to variety because he is worshiped in numerous ways. This observation is correct only inasmuch as we worship God in harmony with his Word.) The Word of God ought to take the central place in a worship service, for through the reading and the preaching of his Word God makes his will known to his people. The sermon, then, is the main part of worship. God speaks, and we listen. Preaching must be the proclamation of God s Word and should never be replaced by discourses on unrelated topics.

The preacher as Christ s ambassador delivers the message his sender has entrusted to his care. When preaching takes place, God s people worship.) ) Greek Words, Phrases, and Constructions in 12:28 29) Verse 28) �� without the definite article the noun expresses the qualities and characteristics of the kingdom.) �� as a verbal adjective the word modifies the noun ��, expresses inability, and serves as a passive.) �� this present active participle must be understood in the causal sense. The present indicates continued action.) �� & �� although textual evidence supports either the indicative or the subjunctive reading, the context favors the subjunctive which then is translated as a hortatory subjunctive.) Verse 29) ��v �� five times the author uses this combination to show emphasis (4:2; 5:12; 10:34; 12:29; 13:22).) �� a present active participle from the compound verb �� (down) and �� (I consume, destroy). The compound exhibits intensity.) Summary of Chapter 12) This is a chapter of exhortations, commands, and applications. It is a rather practical chapter in which the pastor exhorts us, the believers, to live a Christian life. In his own direct manner, the writer exhorts us to stimulate our Christian hope by enduring hardship and affliction.

He begins by encouraging us to exercise perseverance, to look to Jesus, to struggle against sin, to submit to discipline, and to overcome weakness.) He encourages us to pursue peace and holiness and warns us against apostasy, immorality, and godlessness. Esau serves as an example, for as Isaac s first-born he should have received the birthright with its spiritual implications. Instead he despised this right and consequently rejected God. Before he continues to write about the subject of apostasy, the author contrasts the fear and dread of the Israelites who received the law at Mount Sinai with the joy and perfection of believers who come to the city of God at Mount Zion.) Once again he exhorts us to listen to the voice of God. Failure to heed his Word results in punishment. As the Israelites who rejected God did not escape, so we who have God s revelation through Jesus will not escape if we fall away.) Therefore, the writer says, we ought to live thankful lives because we are part of the everlasting kingdom of Jesus Christ.

By living thankfully, we serve God in acceptable worship with deep respect and veneration.) ) ) ) ) 1 R. C. H. Lenski, The Interpretation of the Epistle to the Hebrews and of the Epistle of James (Columbus: Wartburg, 1946), p. 424.) 1 1 2 8 0 “tw://bible.?id=66.7.9|AUTODETECT|” 2 Scripture teaches elsewhere 7 1 -1 9 0 “tw://bible.?id=66.7.9|AUTODETECT|” Rev. 7:9) 1 1 -1 9 0 “tw://bible.?id=55.2.5|AUTODETECT|” , for example) that the saints in heaven surround the throne of the Lamb. From the term witness, however, we cannot exclude the idea spectator, although the emphasis may be more on testifying than on viewing. Says B. F. Westcott, They are spectators who interpret to us the meaning of our struggle, and who bear testimony to the certainty of our success if we strive lawfully 7 1 -1 9 0 “tw://bible.?id=55.2.5|AUTODETECT|” II Tim. 2:5) 1 1 -1 9 0 0 ). Commentary on the Epistle to the Hebrews (Grand Rapids: Eerdmans, 1950), p. 391. Also consult F. W. Grosheide, De Brief aan de Hebree�n en de Brief van Jakobus (Kampen: Kok, 1955), p. 283. And see Hermann Strathmann, TDNT, vol. 4, p. 491.) 1 2 2 8 0 0 3 That the impediment hindering the athlete has general significance is evident from the wording everything that hinders (italics added).) 4 The paraphrase of Kenneth Taylor (LB) is quite descriptive at this point.) 1 1 2 8 0 “tw://bible.?id=46.9.24-46.9.26|AUTODETECT|” 5 In his epistles Paul frequently employs the imagery of a race 7 1 -1 9 0 “tw://bible.?id=46.9.24-46.9.26|AUTODETECT|” I Cor. 9:24 26) 1 1 -1 9 0 “tw://bible.?id=48.2.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.2.2|AUTODETECT|” Gal. 2:2) 1 1 -1 9 0 “tw://bible.?id=50.2.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.2.16|AUTODETECT|” Phil. 2:16) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=58.12.1-58.12.2|AUTODETECT|” 6 In his article Chiasmus, Creedal Structure, and Christology in ) 7 1 -1 9 0 “tw://bible.?id=58.12.1-58.12.2|AUTODETECT|” Hebrews 12:1 2) 1 1 -1 9 0 0 (Biblical Research 23 [1978]: 37 48), E. B. Horning examines the structure of verses 1 and 2 and concludes that the passage shows an inverse parallelism with nine clauses, of which the center line is keeping our eyes on Jesus the pioneer and perfecter of the faith. ) 1 16 2 8 0 0 7 Otto Michel, Der Brief an die Hebr�er, 10th ed. (G�ttingen: Vandenhoeck and Ruprecht, 1957), p. 291.) 8 Consult, for example, Westcott, Hebrews, p. 397; Grosheide, Hebree�n, p. 286; John Calvin, Epistle to the Hebrews (Grand Rapids: Eerdmans, 1949), p. 313; Murray J. Harris, NIDNTT, vol. 3, p. 1180; and P. Andriessen and A. Lenglet, Quelques passages difficiles de l �p�tre aux H�breux (5:7, 11; 10:20; 12:2), Bib 51 (1970): 215 20.) 9 For instance, refer to Ceslaus Spicq, L �p�tre aux H�breux, 3d ed., 2 vols. (Paris: Gabalda, 1953), vol. 1, p. 387; Lenski, Hebrews, p. 428; and Philip Edgcumbe Hughes, Commentary on the Epistle to the Hebrews (Grand Rapids: Eerdmans, 1977), pp. 523 24.) 10 Westcott, Hebrews, p. 396.) 11 Apparently the words grow weary and lose heart were current in the world of sports. Writes James Moffatt, Aristotle uses both to describe runners relaxing and collapsing, once the goal has been passed. See his Epistle to the Hebrews, International Critical Commentary series (Edinburgh: Clark, 1963), p. 199.) 12 Joseph H.

Thayer, A Greek-English Lexicon of the New Testament (New York, Cincinnati, and Chicago: American Book Company, 1889), p. 627.) 13 Ibid., p. 437. Also refer to Philo, Allegorical Interpretation 3.45 (LCL); and Josephus, Jewish Wars 4.319; 7.443 (LCL).) 14 A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research (Nashville: Broadman, 1934), p. 810. Also see Robert Hanna, A Grammatical Aid to the Greek New Testament (Grand Rapids: Baker, 1983), p. 412.) 15 Bruce M. Metzger, A Textual Commentary on the Greek New Testament (London and New York: United Bible Societies, 1975), p. 675.) 16 John Albert Bengel, Gnomon of the New Testament, ed.

Andrew R. Fausset, 7th ed., 5 vols. (Edinburgh: Clark, 1877), vol. 4, p. 462. The paragraph division differs in Bible translations; for example, JB places verse 4 with the preceding verses to show continuation of the imagery from sports. The GNB, NKJV, R.S.V., NEB, and TR include verse 3 with the following section on discipline. The NIV, Nes-Al, and the United Bible Societies editions begin a new paragraph at verse 4.) 17 Simon J. Kistemaker, The Psalm Citations in the Epistle to the Hebrews (Amsterdam: Van Soest, 1961), p. 51.

Also refer to Nes-Al, Appendix 3; Philo, Preliminary Studies 175 (LCL); I Clem. 56:2 (The Apostolic Fathers, vol. 1, LCL); and SB, vol. 3, p. 747.) 18 Robertson, Grammar, p. 508.) KJV King James Version) R.S.V. Revised Standard Version) NIV New International Version) 19 Georg Bertram, TDNT, vol. 5, p. 604; and Dieter F�rst, NIDNTT, vol. 3, pp. 776 77. Also consult G�nther Bornkamm, Sohnschaft und Leiden, Judentum, Urchristentum, Kirche (1960): 188 98.) 1 1 2 8 0 “tw://bible.?id=4.16.22|AUTODETECT|” 20 F. F. Bruce, The Epistle to the Hebrews, International Commentary on the New Testament series (Grand Rapids: Eerdmans, 1964), pp. 359 60. For the expression Father of our spirits, compare ) 7 1 -1 9 0 “tw://bible.?id=4.16.22|AUTODETECT|” Num. 16:22) 1 1 -1 9 0 “tw://bible.?id=4.27.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=4.27.16|AUTODETECT|” 27:16) 1 1 -1 9 0 “tw://bible.?id=66.22.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.22.6|AUTODETECT|” Rev. 22:6) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 21 Westcott, Hebrews, p. 400.) 22 Bruce M. Metzger, Lexical Aids for Students of New Testament Greek (Princeton, N.J.: published by the author, 1969), p. 43. His italics.) 1 1 2 8 0 “tw://bible.?id=23.35.0|AUTODETECT|” 23 ) 7 1 -1 9 0 “tw://bible.?id=23.35.0|AUTODETECT|” Isa. 35) 1 1 -1 9 0 “tw://bible.?id=40.11.5|AUTODETECT|” was understood as a messianic prophecy 7 1 -1 9 0 “tw://bible.?id=40.11.5|AUTODETECT|” Matt. 11:5) 1 1 -1 9 0 “tw://bible.?id=41.7.37|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.7.37|AUTODETECT|” Mark 7:37) 1 1 -1 9 0 “tw://bible.?id=42.7.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.7.22|AUTODETECT|” Luke 7:22) 1 1 -1 9 0 0 ).) 1 5 2 8 0 0 24 Donald A. Hagner suggests, Where there is weakness and drooping limbs there may also be lameness. See his Hebrews, Good News Commentary series (New York: Harper and Row, 1983), p. 205.) 25 Hughes chooses the translation of the KJV, lest that which is lame be turned out of the way. He interprets the clause by applying it to Hebrew Christians who might turn from the true path and thus commit themselves to the irremediable sin of apostasy (Hebrews, p. 535).) 26 Bauer, p. 880.) 27 Ibid., p. 246.) 28 T. W. Manson, The Sayings of Jesus (London: SCM, 1950), p. 151.) 1 1 2 8 0 “tw://bible.?id=41.9.50|AUTODETECT|” 29 Additional passages that refer to pursuing peace are ) 7 1 -1 9 0 “tw://bible.?id=41.9.50|AUTODETECT|” Mark 9:50) 1 1 -1 9 0 “tw://bible.?id=47.13.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.13.11|AUTODETECT|” II Cor. 13:11) 1 1 -1 9 0 “tw://bible.?id=52.5.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.5.13|AUTODETECT|” I Thess. 5:13) 1 1 -1 9 0 “tw://bible.?id=55.2.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.2.22|AUTODETECT|” II Tim. 2:22) 1 1 -1 9 0 0 . Also consult Hartmut Beck and Colin Brown, NIDNTT, vol. 2, pp. 780 83; and Werner Foerster, TDNT, vol. 2, pp. 411 17.) 1 4 2 8 0 0 LXX Septuagint) 30 R. C. Trench, Synonyms of the New Testament (Grand Rapids: Eerdmans, 1953), p. 110; J. I. Packer, NIDNTT, vol. 1, p. 447; and Friedrich Hauck, TDNT, vol. 4, pp. 644 46.) 31 Hughes, Hebrews, p. 540. Also consult Franz Delitzsch, Commentary on the Epistle to the Hebrews, 2 vols. (Edinburgh: Clark, 1877), vol. 2, pp. 333 34; and Spicq, H�breux, vol. 2, p. 401.) 32 SB, vol. 3, pp. 748 49.) 1 1 2 8 0 “tw://bible.?id=1.25.32|AUTODETECT|” 33 Esau s indifference to God s promise can be seen in his remark to Jacob, Look, I am about to die. What good is the birthright to me? 7 1 -1 9 0 “tw://bible.?id=1.25.32|AUTODETECT|” Gen. 25:32) 1 1 -1 9 0 0 ). His only concern was for temporal matters. See Gerhard Charles Aalders, Bible Student s Commentary: Genesis, 2 vols. (Grand Rapids: Zondervan, 1981), vol. 2, p. 82.) 1 4 2 8 0 0 34 The KJV has this reading: though he sought it carefully with tears (italics added). The term it can refer to repentance or to the blessing. The historical context favors the latter.) 35 Metzger, Lexical Aids, pp. 42 43.) 36 Despite the weak manuscript attestation, TR includes the word mountain. Translations vary: the R.S.V., JB, Moffatt, and Phillips omit it; the RV, ASV, and NASB print the word mount or mountain in italics to indicate that the Greek text provides no (or insufficient) support; the MLB, NAB, NKJV, and NIV have the word mountain ( mount, KJV) without notation; the NEB is rather expansive and approaches a paraphrase: Remember where you stand: not before the palpable, blazing fire of Sinai. And the GNB has, You have not come, as the people of Israel came, to what you can feel, to Mount Sinai. ) 37 John Owen, An Exposition of Hebrews, 7 vols. in 4 (Evansville, Ind.: Sovereign Grace, 1960), vol. 7, p. 311.) 1 1 2 8 0 “tw://bible.?id=40.24.31|AUTODETECT|” 38 At the time of Christ s return, the trumpet will sound from the heavens 7 1 -1 9 0 “tw://bible.?id=40.24.31|AUTODETECT|” Matt. 24:31) 1 1 -1 9 0 “tw://bible.?id=46.15.52|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.15.52|AUTODETECT|” I Cor. 15:52) 1 1 -1 9 0 “tw://bible.?id=52.4.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.4.16|AUTODETECT|” I Thess. 4:16) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=58.12.21|AUTODETECT|” 39 According to Shabbath 88b, Talmud, Moses ascended Mount Sinai and feared the consuming breath of the angels. Michel, Hebr�er, p. 315, refers to rabbinic traditions. Haggadic formulations similar to ) 7 1 -1 9 0 “tw://bible.?id=58.12.21|AUTODETECT|” Heb. 12:21) 1 1 -1 9 0 0 appear in I En. 89:30 and I Macc. 13:2. Consult Kistemaker, Psalm Citations, p. 53.) 1 6 2 8 0 0 40 Otto Betz, NIDNTT, vol. 3, p. 1121.) 41 Eduard Lohse, TDNT, vol. 7, p. 337. Also consult Helmut Schultz, NIDNTT, vol. 2, p. 329.) 42 Bauer, p. 529.) 43 Editors of Greek New Testament editions put a comma after the word angels and therefore show that the expression assembly ought to be part of the following verse. These translations have adopted the punctuation of the Greek editions of the New Testament: KJV, NKJV, RV, ASV, NASB, GNB, NEB, and Phillips. Translators of the R.S.V., NAB, JB, MLB, NIV, and Moffatt, however, take the term assembly or festal gathering (or a variant) with the phrase thousands upon thousands of angels.) 44 Donald Guthrie, Hebrews, Tyndale New Testament Commentary series (Grand Rapids: Eerdmans, 1983), p. 261. Also consult Lenski, Hebrews, p. 456.) 45 Karl Heinz Bartels, NIDNTT, vol. 1, p. 669. Also see Wilhelm Michaelis, TDNT, vol. 6, p. 881.) 1 1 2 8 0 “tw://bible.?id=58.11.39-58.11.40|AUTODETECT|” 46 Although the writer has the readers of his epistle in mind, he has not excluded those saints who died before the coming of Christ 7 1 -1 9 0 “tw://bible.?id=58.11.39-58.11.40|AUTODETECT|” Heb. 11:39 40) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 47 Bruce, Hebrews, p. 378, for example, argues that they are surely believers of pre-Christian days. By contrast, Bengel in Gnomon, vol. 4, p. 473, asserts that they are New Testament believers. ) 48 Trench, Synonyms of the New Testament, p. 225. The French language makes the distinction between novelty and new: une invention est nouvelle, une expression neuve (Trench s italics).) 49 Hagner, Hebrews, p. 216. Because the writer of Hebrews uses the expression on earth, he seems to say that it was Moses who warned the Israelites. This is the view, for instance, of Moffatt, Hebrews, p. 220, and Hugh Montefiore, The Epistle to the Hebrews (New York and Evanston: Harper and Row, 1964), p. 234. Some commentators, including Bruce, Hebrews, p. 381, assert that God is the speaker. Apart from the divine appearance at Mount Sinai, God speaks to the people through Moses.) 1 1 2 8 0 “tw://bible.?id=2.19.18|AUTODETECT|” 50 Consult ) 7 1 -1 9 0 “tw://bible.?id=2.19.18|AUTODETECT|” Exod. 19:18) 1 1 -1 9 0 “tw://bible.?id=7.5.4-7.5.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=7.5.4-7.5.5|AUTODETECT|” Judges 5:4 5) 1 1 -1 9 0 “tw://bible.?id=19.68.7-19.68.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.68.7-19.68.8|AUTODETECT|” Ps. 68:7 8) 1 1 -1 9 0 “tw://bible.?id=19.77.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.77.18|AUTODETECT|” 77:18) 1 1 -1 9 0 “tw://bible.?id=19.114.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.114.4|AUTODETECT|” 114:4) 1 1 -1 9 0 “tw://bible.?id=19.114.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=19.114.7|AUTODETECT|” 7) 1 1 -1 9 0 0 .) 1 4 2 8 0 0 51 See the Talmud, Sanhedrin 97b, p. 659; SB, vol. 3, p. 749; Kistemaker, Psalm Citations, p. 54.) 52 Trench, Synonyms of the New Testament, p. 287.) 53 This is the translation in the KJV, NKJV, RV, and ASV. The JB has let us therefore hold on to the grace ; and the NAB, we & should hold fast to God s grace. ) 54 With variations, numerous translations have this reading. Consult John Brown, An Exposition of Hebrews (Edinburgh: Banner of Truth Trust, 1961), p. 668. Also see Bauer p. 878.)

New Testament Commentary (Baker)

William Hendriksen (1900–1982) was a Dutch-American Reformed theologian and professor at Calvin Theological Seminary. His New Testament Commentary series, later completed by Simon J. Kistemaker, covers the entire New Testament and is one of the most highly regarded Reformed commentary sets of the …

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Old Testament

New Testament

MAT MRK LUK JHN ACT ROM 1CO 2CO GAL EPH PHP COL 1TH 2TH 1TI 2TI TIT PHM HEB JAS 1PE 2PE 1JN 2JN 3JN JUD REV

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