1 Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us,
In this chapter the Apostle leaves the Jewish controversy behind with an all-out, passionate message of encouragement for the Christian. In a word, the topic is Perseverance. Run with patience (hupomone)the race that is set before. The Greek word means perseverance, patient continuance (Rom 2:7), enduring sufferings (2Cor 1:6), patient waiting (2Thes 3:5). The Christian life is an endurance race, a marathon obstacle course which requires much patience, courage and determination. Distance runners discipline their minds to eat well, train carefully and maintain their level of fitness. They dress as lightly as possible in order to run faster and easier. They study the course as it has been laid out, they consider the limits and make sure they know all of the rules. And they give their all, running with patient continuance in order to finish the race and receive the prize (1Cor 9:24; Php 3:14).
This cloud of witnesses is the multitude of faithful men and women which have already finished the race and gone on to their reward. We read some examples in the previous chapter. They are encompassing us up there in the clouds – the imagery describes the souls of the dead-in-Christ saints watching and cheering on the living in their own race of faith. They are more than spectators, they are tremendous examples that encourage us to endure unto the end and so take our places with them on the banks of victory (Rev 7:13-14).
Clement of Alexandria described it: “This is the true athlete – he who in the great stadium, this fair world, is crowned with true victory over the passions [and lusts of selfish desires]. For He who prescribes the contest is the Almighty God, and He who awards the prize is the only-begotten Son of God. Angels and gods are the spectators, and the contest, although embracing every earthly exercise, is not against flesh and blood but against the spiritual powers of inordinate passions that work through the flesh. He who obtains the mastery in these struggles and overthrows the tempter who menaces with certain contests, wins immortality. The spectators are summoned to the contest, and the athletes contend in the stadium; the one who has obeyed the directions of the trainer wins the day.” See my note for 1Cor 4:10.
Sin is what man does against God’s will, and there are certain sins which more easily beset us (euperistatos). This Greek word is formed from three others: eu – well; peri – around; histemi – standing. It is “that sin which stands well in our presence.” In other words, those particular sins which an individual finds especially tempting. We all have specific besetting sins. It may be anger for one, slander for another, discouragement, lying, immorality, covetousness, lust, depression, arrogance, doubting, disobedience, etc. We must work to lay aside these sins (Eph 4:22; Col 3:8; 1Pet 2:1). And that requires humble examination first, so that they can be identified and acknowledged.
Two things must be laid aside: every weight, and the sin which doth so easily beset us. A weight is anything that hinders us during the race. A marathon runner takes care to remove every possible weight so that he can run better. And we too must identify and cast off every weight that hinders us from reaching the finish line. In the watered-down Christianity of our era, there are many, many weights! Activities, possessions and relationships that may not in themselves be sinful should be laid aside so that the Christian can succeed in God’s race.
Modern-day Christianity doesn’t want to hear about weights and self-denial, it wants to enjoy life and experience the journey. Yet, this is a race! It implies exertion, dedication, determination. I’ve never heard of a runner enjoying the race so much that he didn’t mind not finishing! No, the Scriptures paint the Christian race as a battle, a trial, a furnace of affliction. The call to lay aside the weights and sins in our life is a call to singleness of heart (Col 3:22), a call to holiness and purity, to determination and perseverance, to excellence and honor (2Tim 2:21).
The dedicated runner views his own body as a possible weight. He works hard in the gym and eats carefully to keep his body low on fats. He obsesses over those weights. He seeks to have just enough fat to sustain him through the severe stress to which he will subject his body. Are we as Christians that dedicated to running the race that is set before us?
2 Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.
The Apostle holds up the object of our faith, Jesus Christ, to our gaze. The marathon runner has his mind set on the finish line; his eyes are so fixed upon the Prize that nothing can tear his eyes from that goal! He runs to win. Looking unto Jesus, the Author and Finisher of faith – that is the end of this race called life. He is there, waiting on the other side, willing and ready to hand you the crown of victory and say, “Well done!” But you need to lay aside the weights and sins, and persevere faithful unto the end.
For the joy that was set before Him. Jesus did not die so that He might inherit eternal glory or for that matter, any other personal gain. His death was an act of love. He saw Man, helpless and hopeless in sin and He took pity on him (read Eze 16). He came to this earth for the express purpose of redeeming Man from sinful state. He looked beyond the suffering and shame that He knew He must endure and focused on the joy that He would gain. Jesus took the time to lay aside his regal robes and come down from His beautiful heaven. He took the time to become a common man and to die, hated and rejected above all men. Even as He endured their beatings and mockings, He loved them. Father, forgive them, for they know not what they do (Luke 23:34). But we do know. Do we take the same amount of time to return such great love?
Jesus performed all the Father’s will on this earth and then ascended back into heaven where He reigns supreme (Heb 8:1). With His newly gained power and authority He rules the nations with a rod of iron (Rev 2:27; 12:15). And He has promised that the faithful will reign with Him – in this life and forevermore (Rev 3:21; Mat 19:28; Rom 5:17; 1Cor 15:25). These promises the Old Testament men of faith saw afar off, but they did receive them until the One sacrifice was made (Heb 11:13, 39-40).
Author (archegos) is elsewhere translated Prince and Captain (Acts 3:15; Heb 2:10). The word, finisher (teleiotes) comes from teleioo, “to perfect or complete” (Heb 6:1; Col 3:14; Heb 11:40). It is found in several forms in the Greek Scriptures. Some versions therefore translate it, the “perfecter of faith,” which fits well with the Apostle’s later statement that the Church of God is made up of the spirits of just men made perfect (Heb 12:23).
On one occasion, the children of Israel were told to look at a serpent on a pole to be healed (Num 21:7-9). In a spiritual figure, that serpent represented Satan, who was destroyed by Christ’s death on the tree (Heb 2:14).
3 For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds.
The test of Suffering has caused the faith of many to faint and even to fail. Why does God allow such pain and suffering among His own people? Job wondered too. “The arrows of the Almighty are buried in me! My spirit drinks their venom. I feel the terrors of God set in array against Me” (Job 6:4). Why, God, why have You allowed this to happen to me? But now hear his overwhelming faith: “Though He slay me, yet will I trust in Him; I will maintain my way before Him. He is my salvation” (Job 13:15-16).
To walk by faith instead of by sight (2Cor 5:7) means that God has not ordained for His children the ability to see clearly the road ahead of them. In many ways that is a blessing. Nevertheless, it is not easy to answer the question of why God allowed sin to come into the world. Sin has deeply and entirely affected all creation – the physical world, the animal kingdom and mankind also. The creation groans under the weight of sin and suffering (Rom 8:18-23). It is greatly hindered by it. Yet, the fact that Christ did not insulate Himself from experiencing the same difficulties and sufferings that we must experience helps our understanding. Jesus did not have to endure such pain and suffering in order to effect our salvation, but He refused to exempt Himself from experiencing the full, bitter pains.
By enduring the antagonism of sinners against Himself, Jesus turned defeat into victory, bad into good, weakness into strength (Rom 8:28; 1Cor 15:54). His triumph over sin created a new state of oneness between God and Man that had not existed even before the Fall of man. While there were no corrupting sins to mar Adam’s relationship with God, their communion was circumscribed by perfect innocence. Now that man is a free moral being with the ability to choose voluntarily to serve God, even through times of difficulty and trial, the option of higher levels of communion are possible. Knowing the end from the beginning and having a plan prepared beforehand, God allowed sin and evil to enter the world to enhance our potential for love, faith and hope. And by experiencing the suffering that sin brought into the world Himself, He demonstrated His fairness and impartiality – He is not unrighteous in requiring man to experience physical and emotional suffering. He knows it and has felt it personally.
4 Ye have not yet resisted unto blood, striving against sin.
I believe the Apostle has in mind that terrible night in Gethsemane, when Jesus struggled mightily with doing the will of His Father. He resisted unto blood. The Scriptures testify that His soul was exceedingly sorrowful, even unto death (Mat 26:38-39). He was in an agony, sore amazed and very heavy. As He prayed His sweat was as it were great drops of blood falling down to the ground (Luke 22:44-46; Mark 14:33-34; Heb 5:7). No man has striven against sin so much as this.
To resist unto blood refers to battling sin and temptation as Jesus did in the Garden. Overcoming sin is a bloody fight to the death and might require cutting off a hand or plucking out an eye (Mat 5:29-30), which means to remove one’s members from options for temptation. A person tempted by strong drink should cut off any opportunity for exposure to alcohol. A person tempted by pornography should do the same. See Eph 6:11-13; Rev 16:15.
In the context of Christ’s great contradiction of sinners against Himself (v3), the Christian can take comfort in the fact that suffering and death is not some strange thing (1Pet 4:12). Our Master walked the lonely road of persecution, torture and death too. Untold numbers of Christians have given testimony of their faith by the passing the ultimate test – the shedding of their own life-blood for the sake of the Gospel. The list of martyrs began early, fueled by Jewish hatred and Roman cruelty. Some versions (NKJV, NASB, NIV) strangely stretch the Greek word aimatos (blood) to be, “shedding of blood” or “bloodshed.” The Greek does not support those readings. Study Hebrews 9:22, where both words appear in the same verse.
5 And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him: 6 For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.
The quotation comes from Proverbs 3:11-12, which praises the wisdom that a seeker receives from God. In today’s English, to chasten means to punish, but the words paideia (n) and paideuo (v) mean to educate, train, instruct, teach (i.e. Pro 15:33; 2Tim 3:16). Of course, good instruction includes discipline and correction (see v6). Joshua taught the men of Succoth with some tree branches for not aiding the children of Israel against their enemies (Judges 8:16).
The Proverbs are chock-full of admonitions to accept instruction and hearken to the precepts of God. The foolish will not learn, but the wise man will humble himself and become wiser for accepting teaching and reproof. Rebukes and spankings are intended to teach godly character. The humble of heart will yield himself to God’s hand so that he might bring forth the fruits of righteousness (Heb 12:10-11).
Holiness is God’s goal in chastening, but the Christian might be discouraged by His rebukes, scourges and teachable moments. The act of chastening hurts. Many times the effect is to bring a person to make a serious decision: 1) accept the discipline and grow in faith and love, or 2) despise it and walk away in anger and bitterness (Heb 12:15). How difficult to see it so black and white in the moment. Only the discerning, wise person is able.
7 If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not? 8 But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. 9 Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live?
If you happen to be experiencing God’s chastening, rejoice! it means that He considers you His son. If, on the other hand, you never feel God’s chastening hand, be concerned for even a good earthly father chastens his sons. Will you reverence the Father and be treated as sons or despise His chastening and be treated as bastards? It will be one or the other.
The word endure (hupomeno) chastening in verse 7 indicates an extended tutelage (see v1), not a quick spanking. A child learns as he matures. According to the Old Testament, a son that would not hearken to his parents when they have chastened him was to be stoned to death by the men of the city (Deut 21:18-21). How much more must we heed the chastening of our Father, and live. Calvinists like to say, “Once a son, always a son,” but that is untrue both in life and with God. A disobedient, rebellious son will be disowned. And that is why we are cautioned to be sure to not fall short of God’s grace (Heb 12:15; 4:1). Cain was disinherited on account of his selfish, negligent life. We are sons of God by adoption; Jesus is God’s son by nature.
The Father of spirits (patri ton pneumaton) is a title of God not found elsewhere in the Scriptures, although twice He is called “the God (theos) of spirits” (Num 16:22; 27:16). Perhaps it is patterned after the unique title in James 1:17, the Father of Lights.
10 For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness. 11 Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby.
Earthly parents train and discipline their children as they think best, but God, in infinite wisdom and foreknowledge, trains and disciplines His children as He knows is best. We train our children for about 15 years, but God trains His children to the end of life.
The purpose of discipline is that we might be partakers of His holiness. This is the object of God’s earthly discipline, to appear in heaven with Christ all dressed up in fine linen, clean and white (Rev 19:8). Training and discipline is hard work that takes a good deal of humility, but the expectation of joy in the results far outweighs the grief of the input. Chastening cannot fail to yield the peaceable fruit of righteousness if we patiently endure it (v7, James 1:4).
We may wonder sometimes, if we are being punished like David or tested like Job. It is always good to examine ourselves for unknown sins and shortcomings (2Cor 13:5), but in the end, all of God’s training, whether the suffering of discipline or of trials, is intended for our profit. He knows us and cares for us; He wants to be involved in every simple decision and prayer (Mat 10:29-31; 1Pet 5:7). Surely then, every trial, decision, incident and experience in life should be taken as God’s perfect work of chastening in our lives. Plus, He has promised to not allow us to be tried beyond our ability to bear (1Cor 10:13).
12 Wherefore lift up the hands which hang down, and the feeble knees; 13 And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed.
Seeing that chastening yields precious results (v11) and demonstrates that God loves you as a son (v7), take courage when you feel the mighty hand of God (1Pet 5:6). Be strong and comforted in the knowledge that God is dealing with you as a His own (adopted) son. “Wherefore, strengthen the enfeebled hands and knees; take the path straight on and walk it without turning or stumbling so that the damaged limb can heal” (v12-13).
The word imagery in verse 12 draws from the book of Isaiah: Strengthen ye the weak hands, and confirm the feeble knees. Say to them that are of fearful heart, Be strong, fear not: behold, your God will come…and save you (Isa 35:3-4). Verse 13 meanwhile, is based on Proverbs 4:25-27, Let thine eyes look right on, and let thine eyelids look straight before thee. Make straight paths for thy feet, and order thy ways aright. Turn not to the right hand nor to the left: remove thy foot from evil. The middle part is from the Septuagint.
The church is called to help members in their times of struggle and difficulty. Bear ye one another’s burdens (Gal 6:2). Comfort the feebleminded, support the weak, be patient (1Thes 5:14). Bear the infirmities of the weak (Rom 15:1). Weep with them that weep (Rom 12:15). So if you are under chastisement, take heart! It means that God is working in your life and that He loves you as His son.
14 Follow peace with all men, and holiness, without which no man shall see the Lord:
The epistles of the Apostle Paul frequently call the brethren to live peaceably (see note on Rom 12:18; 2Cor 13:11). Follow (dioko) peace. The common meaning of this verb is to persecute or pursue (as in Mat 5:10-12), but appears quite often in the figurative sense (as here) in reference to a life dedicated to good deeds (Rom 14:19; 1Cor 14:1; 1Pet 3:11; 2Tim 2:22; Php 3:12). The picture is of an active drive (as opposed to passivity) for peace and holiness in life.
To pursue holiness (hagiasmos) is to live purposefully and circumspectly in order to avoid being stained by the many sins that surround us in life (Heb 12:1). It is to keep the conscience pure in every thought and action (1Tim 1:5). But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life (Rom 6:22). Hagiasmos is sometimes translated sanctification (see my note for John 17:19). There are two aspects to New Testament holiness. First, there is the holiness of soul that results from submitting to God and asking Him to cleanse us from our sins. The second aspect, which is in view here, is personal holy living. See John Wesley’s remarkable sermon on that subject in my note for 1Peter 1:16.
15 Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled;
The exhortation to be on constant guard against falling away is a continuing theme in the book of Hebrews (Heb 2:1-3; 3:12-14; 4:1; 4:11; 6:4-8; 10:26-31; 10:38). God’s grace, in simplest definition, is divine Pardon and Power extended to every seeking soul (see Heb 4:16), for He is looking for hearts set upon Him. He wants to bless them with the freedom that comes from being forgiven and the power that comes from the Holy Spirit (see note John 1:16; Rom 15:13). The heroes of faith received God’s grace because their hearts were set upon His heavenly country. They were fully committed to seeking first the Kingdom of God.
To fail of the grace of God is therefore entirely man’s fault, whether due to forgetfulness, laziness or discouragement. It cannot be God’s fault, for He is always willing to forgive if we ask (1John 1:9), always willing to pour out His power to work within us (Eph 3:20). The only way one can fail to receive God’s grace is on account of personal negligence, for God abides faithful always (2Tim 2:13). Therefore, looking diligently – be sure to make every effort and so remain in God’s grace of constant Pardon and Power.
The word fail (usteron) was used earlier in a similar warning: Let us therefore fear, lest, a promise being left us of entering into His rest, any of you should seem to come short (usteron) of it (Heb 4:1). The gift of salvation is a precious thing, yet the profane person does not appreciate its worth. Grace is neither arbitrary nor free. Paul wrote, We beseech you also that ye receive not the grace of God in vain (2Cor 6:1). And to the Judaizers, I marvel that ye are so soon removed from Him that called you into the grace of Christ unto another Gospel (Gal 1:6)
Jewish Christians could not have missed the Apostle’s allusion to Moses’ warning just before he died: Lest there should be among you…whose heart turneth away this day from the Lord our God, to go and serve the gods of these nations; lest there should be among you a root that beareth gall and wormwood (pikria, Deut 29:18). The double parallels are these: 1) the heart that turns away from the Lord to serve other gods is the man that is failing of the grace of God, and 2) the root that bears gall and wormwood is the roof of bitterness that troubles and defiles many.
Bitterness, as used in the sense of this verse, is taking offense at something or someone instead of forgiving (Eph 4:31). The analogy of bitterness (pikria) to a root is appropriate, for this attitude results in many types of hindrances and sins. Bitterness is often a product of envy. To allow bitter envying and strife in your hearts is to lie against the truth (James 3:14-16). A living root will certainly grow and spring up and the evil weed of bitterness is particularly defiling and harmful to others. The mind of a bitter person is so thoroughly affected by its poison that he cannot correctly discern events and analyze situations. Instead, he goes about looking for new opportunities to take offense, likely without even realizing it.
It is critical to deal with the cause of bitterness instead of the visible evidence of sour fruits. The root of bitterness must be diligently found, dug up and cast into the fire. If it is not killed, it will surely sprout up again and again (1Cor 5:6; Gal 5:9). Unfortunately, the embittered person harbors a secret joy in feeling bitter! So he feeds the root instead of killing it. The first step to healing is to recognize that bitterness is a sin. We are not allowed to accept into our hearts those feelings of wrongs and offenses. We are not allowed to bring them up and feel re-offended. The Bible does not concede a single valid reason for a Christian to justify harboring a sin or offense committed against him (see my note for Mat 18:1-15).
All offenses must be forgiven and laid at the foot of the cross. Forgotten? Unfortunately that is not possible, for memories cannot be purged from the mind. Nevertheless, the root of bitterness cannot thrive in a heart that chooses to forgive every time it remembers a wrong. Remember that forgiving is a present tense action word. As much as we would like to forgive once and forget forever, that is simply not the way it works. To forgive is a decision as frequent as memory and it costs as much as the offense. Every time we remember a sin against us, the decision must be to forgive, forgive, forgive. Otherwise, bitterness WILL be a part of our mind and life (see note Mat 18:35; Rom 4:7).
16 Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. 17 For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears.
These verses are go with the topic of falling away of verse 15, for notice: “Looking diligently lest any man fail of the grace of God; lest any root of bitterness trouble you; lest there be any profane person.” Profane (bebelos) persons shall not inherit eternal life (1Cor 6:10; Eph 5:5; Col 3:5-6; Gal 5:19-21; Rev 22:15). The same Greek word is used in 1Tim 1:9; 2Tim 2:16.
Esau despised his birthright (Gen 25:34), selling it to his brother for a single meal of lentil soup. The birthright was of great worth – all his father’s wealth and possessions. Plus, in Isaac’s case, the promised lineage and heavenly blessings could only pass to one son. Esau chose to disdain the birthright so that he could satisfy his flesh for the moment. It makes a sober comparison to rejecting the gift of eternal glory and blessing in order to enjoy the pleasures of this earth for a short time.
Later, Esau repented for having sold his birthright and sought to inherit the blessing anyway. His father was willing and ready to give it to him, but Jacob and his mother made sure that would not happen. When Esau came to Isaac’s tent, he discovered that the birthright blessings had already been given to Jacob. Oh the wailing and begging! Esau tried to get his father to change his mind, for Jacob and his mother had deceived Isaac, but no, Isaac would not repent because he knew that the blessing was supposed to go to Jacob (Gen 25:23), but he loved Esau more (Gen 25:28). When his little plot to bless Esau anyway was thwarted, Isaac must have realized that this was from God. And so, Isaac with tears, Isaac he refused to undo the blessing to Jacob.
Esau’s sad example fits this chapter’s emphasis on the importance of submitting to God’s purposeful chastening (v5-14) and the seriousness of rejecting the God who speaks from heaven (v25-29). The story of Esau also illustrates the case of the person who sins against the Holy Spirit, for there is no repentance from that kind of sin (Heb 6:4-8).
At first reading it may appear that a single sin caused Esau to fail of grace, when in truth, that one error reveals a carnal, profane attitude – his mind was not set upon God and his actions in life showed it. Esau married two (idolatrous?) Hittite women who were a grief to Isaac and Rebekah (Gen 26:34-35; 27:46). He also hated his brother and planned to kill him as soon as his father had died (Gen 27:41). Esau’s choices and actions demonstrate that he lived to satisfy his own pleasures.
Esau’s repentance was not remorse for his sins, but disappointment and regret for not having inherited. He wanted the blessing in spite of having despised his birthright. Although he sought with tears to convince Isaac to reverse his blessing, Esau found no place of repentance – Isaac would not repent and undo the blessing he had bestowed upon Jacob. The repentance refers to Isaac refusing to change his mind, not to Esau honestly repenting from his sins.
In his often painful autobiography, “Grace abounding,” John Bunyan explained how this verse terrorized him for much of his life. Bunyan was raised a Calvinist and was tormented by thoughts that God had not “chosen” him, for that doctrine claims God saves whomsoever He will without regard to a man’s will, choice or actions. Bunyan felt that he was one of the unchosen; He was rejected by God and damned to everlasting torment. And there was nothing he could do about it. He was Esau, seeking repentance carefully with many tears, but all he heard was God saying, “Jacob have I loved, but Esau have I hated” (Rom 9:13).
18 For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest, 19 And the sound of a trumpet, and the voice of words; which voice they that heard intreated that the word should not be spoken to them any more: 20 (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart: 21 And so terrible was the sight, that Moses said, I exceedingly fear and quake:)
In the last verses of this chapter the Apostle again juxtaposes the old Mosaic Covenant with Christ’s new Covenant. They show the fearful power of God and the necessity of Man’s reverent response under both Covenants. But the New Covenant has a new attribute. The children of Israel approached the God of the Old Covenant with great fear and timidity, knowing that its stipulations were fierce and merciless. The children of the New Covenant however, can dare to approach the very throne of grace and find mercy and grace (Heb 4:16); they can enter into the Holy of Holies by the blood of Jesus (Heb 10:18-23) in reverence and godly fear (Heb 12:28). The hope of faith is so beautiful compared to the stern demands of the Law. The Old was external, earthly and imposing, the New is spiritual and clear light from heaven.
The touchable mount is Mount Sinai, where God revealed His great power to the people of Israel (Ex 19). They saw and approached a physical mountain that quaked under the great tempest of thunder and lightning (Ex 19:16-19), but not without strict instructions under pain of immediate death by stoning (Ex 19:12-13; Ex 19:21-25). The sight was so fierce and the voice so terrible that the people could not bear it; they asked Moses to speak to them instead (Ex 20:18-21). The Lord of the Law provoked terror in the people and His power inspired fear and dread.
Even Moses was overwhelmed by the sight and said, I exceedingly fear and quake. These words are not found in the Old Testament, so the Apostle must have received this detail by revelation. Some commentators have speculated that Moses’ confession was a contemporary Jewish tradition, but the evidences are very weak. Moses did fear when God appeared to him in the burning bush (Ex 3:6) and the whole camp trembled in fear when God shook Sinai (Ex 19:16), so there is good reason to believe that Moses did tremble at the power of God. Indeed, the Exodus account even provides the probable moment of his confession: And when the voice of the trumpet sounded long, and waxed louder and louder, Moses spake, and God answered him by a voice (Ex 19:19).
22 But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, 23 To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect,
In verses 18-21, Mount Sinai corresponds to the Israel of the Old Covenant (as also in Gal 4:21-31), while the Israel of the New Covenant is described in verses 22-24 under a new name, Mount Sion. Mount Sinai was a physical mountain to be observed and touched, but Mount Zion is spiritual and heavenly. This is the Church of Jesus Christ, of whom the whole family in heaven and earth is named (Eph 3:15), the general assembly of just men made perfect (v23).
Mount Zion is a Davidic term that literally refers to the city of Jerusalem. It is found more than 150 times in the Old Testament, but often in figurative reference to all Israel. In the New Testament it has been translated Sion (Mat 21:5; Rom 11:26; 1Pet 2:6; Rev 14:1). The physical city of Jerusalem is earthly and in bondage along with her children (Gal 4:24-26), but the Mount Zion corresponds to the heavenly Jerusalem, which is free and the mother of all the saved by faith in Jesus Christ (Gal 4:21-31).
Who are the citizens of this city of the Living God? The saved, whose names have been written in heaven (Rev 20:15), the holy and peculiar people of God throughout all ages (1Pet 2:9). The picture describes the present Age of Grace – ye are come unto Mount Sion. Yet the future is also in view, for this same innumerable company will stand before the Throne of God on that great day when the prizes of heaven are finally in hand (Rev 7:9-17). They are called angels because in effect they are equal unto the angels (Luke 20:36). Compare to the great cloud of witnesses that have gone on before, observing the race of life that the earth-bound saints are running (Heb 12:1).
The Church of the Firstborn probably refers to Christ, who is called by this Greek word (Rom 8:29; Col 1:18; Heb 1:6; Rev 1:5). Alternatively, it refers to the saved as the firstborn of the earth in like fashion to God taking the Levites instead of the firstborn and “redeeming” them from among their brethren (see Num 3:11-51). For the natural rule is that the firstborn among men inherit, whether the possessions, throne or priesthood of their fathers. Esau was disinherited as the firstborn because he sold his birthright to his brother (Heb 12:16-17).
The Church on Mount Zion is made up of the spirits of just (dikaion) men made perfect. The perfecter of these men and women of faith is Christ (Heb 12:2), who is well aware of their holy and just manner of life (Heb 12:14; 10:38). He has found them worthy to be made perfect by the mercy and grace of God (Rev 3:4). Not that they have earned their perfection, but that they deserve it. They have humbled their hearts and minds under the chastening hand of God and have allowed themselves to be purified according to His holiness (v1-17). One day these will stand without fault before God (Rev 14:5), rejoicing in the unspeakable gift of eternal life.
24 And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.
This is the third time in the book of Hebrews that Jesus is called the Mediator (mesites) of the new (neos), better Covenant (see notes for Heb 8:6; 9:15). Only by Christ can Mankind hope to become part of the redeemed of Mount Zion. He is our reconciliation and means of drawing nigh unto God (Heb 7:19).
The blood of sprinkling is another term (also 1Pet 1:2) that extracts spiritual significance from important elements of Jewish worship. Two of these critical rituals were elaborated earlier in the book of Hebrews: 1) the Covenant acceptance ceremony at Mount Sinai (Heb 9:18-22; 10:29) and, 2) the purification ceremony that the Law required to cleanse the unclean (Heb 9:13; 13:12). Both of these were accomplished by sprinklings of blood. In the present Kingdom however, the blood of sprinkling that confirmed the Covenant and purifies the unclean is the precious blood of Christ (1Pet 1:19), for by His death on the cross He is able to cleanse the sinner and redeem him from Satan’s power. Another important sprinkling of blood took place at the first Passover ceremony, when the blood was applied to the door of each Israelite family.
The blood of sprinkling (see note on Heb 10:22) speaks of continual application, for so it was under the Old Covenant. And Jesus blood, laid up perpetually in the heavenly Holy of Holies, continues to purge the consciences of the saved (Heb 9:14) and confirm that the ransom has been made (Heb 9:12; 13:20).
Abel and Jesus were just men who were killed by wicked hands. Abel was the first man to die and his innocent blood cried out to God for justice (Gen 4:10). Jesus’ innocent blood also speaks, but of better things – of mercy and grace. There was no power in Abel’s blood, but Jesus’ blood is able to save to the uttermost all who come to Him and to gift them with eternal life. Abel is also mentioned in Heb 11:4.
25 See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven:
The one that speaketh (laleo) is Christ, and His blood continues to speak (laleo, v24) to Jews and Gentiles alike. Do not refuse (paraiteomai) His voice! The children of Israel intreated (paraiteomai) that the word should not be spoken to them any more (Heb 12:19), because they could not endure that which was commanded (Heb 12:20). It was just one occasion in a pattern of refusing to hearken unto God through Moses and it resulted in God refusing them entrance into Canaan (Heb 3:15-19).
If men were stoned for disobeying the Voice which spake at the earthly Mount Sinai, how shall we escape if we disobey the Voice which now speaks from the heavenly Mount Zion? The same logic was presented in Heb 2:3.
26 Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven. 27 And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain.
The Earth quaked when God’s voice thundered at Sinai, but He has now promised to shake both heaven and earth so that they pass away (Mat 24:35). This verse is a partial quotation of Hag 2:6-9, which prophesied the first coming of the Messiah using the imagery of a tremendous, global earthquake. Here, the Apostle uses it in reference to the final dissolution of the world at the end of the age (see 2Pet 3:10-11; Rev 6:12-14).
The whole Creation labors under the bondage of corruption brought about by Sin, but certain things will pass through the end-time fires to form part of the new heavens and earth that God will create for His people (Rom 8:18-25; Rev 21:1; Is 65:17-18). For the great shaking of things that are made will reveal certain things which cannot be shaken. The death and decomposition of the body will be undone when, on Resurrection Day, it will rise again a new, heavenly body.
Preterism’s false notion that the physical earth will never pass away is overturned by these verses. Their method is to make all Scriptures that speak of the destruction of the heavens and earth to refer to Israel and the Old Covenant. Yet these verses plainly say what is meant by heaven and earth – they are things that are made, as in physical, created things. A quick study will show that “the heavens and the earth” are never used as symbols for Israel in the Scriptures. Haggai’s prophecy, for example, uses the imagery of the heavens and the earth shaking to illustrate God’s powerful hand intervening on behalf of His people to deliver them from Babylon and rebuild Jerusalem under Zerubabbel. That period ended with another great shaking – the final destruction of Judaism and dissolution of the Old Covenant in favor of Christ.
Yet once more (once for all) He will shake things; this time the very things that are made, and this time to their utter destruction. Then only that which cannot be shaken will remain. The visible creation is slated for destruction by fire, but the spirit and soul of man cannot be destroyed. The body, our earthly house, must be dissolved, but then God will make us again into a new, eternal house in the heavens (2Cor 5:1). The Kingdom of Christ cannot be moved (v28).
28 Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear: 29 For our God is a consuming fire.
Christ came to proclaim that the acceptable Year of the Lord had come; the Kingdom of God is come unto you, He said (Mat 12:28; Luke 4:19; Mark 1:15; Luke 8:1). While the Kingdom began with Jesus and John the Baptist (Luke 16:16), it did not come in power until after Christ had ascended to His heavenly throne (Mark 9:1). It is a Kingdom that cannot be shaken and that has no end (Dan 2:44). Earthly things that are made will be shaken (saleuo) and burned up by fervent heat, but the Kingdom cannot be moved (asaleutos).
Let us have grace (charis). Perhaps meaning to have gratitude, or to be thankful. “Let us thank Him” (as in Luke 17:9; Rom 6:17; 2Tim 1:3; Heb 13:9). Or it could be intended in the standard sense of God’s grace as Pardon and Power in the life of the believer. “Let us make use of God’s grace to serve Him acceptably.” See 1Peter 2:5.
Reverence and godly fear. Many in the churches of Christ have completely lost this important attitude. Evangelicals generally view God as a good buddy who overlooks errors and wishes to bless us with joys and comforts of life. It is an erroneous idea that fits well the false doctrine that a man can never lose his salvation and that our works (good or bad) neither commend nor detract us before God and His salvation. If this be true, they are right in not reverencing God.
The word reverence (aidos) is translated shamefacedness in 1Tim 2:9. The Greek noun, eulabeia – fear, is found elsewhere only in Heb 5:7, but the verb form occurs in Heb 11:7. As an adjective it is rendered devout in Luke 2:25; Acts 2:5; 8:2. The standard word for fear is phobos (1Pet 1:17; Php 2:12; Col 3:22).
Why should we serve God in reverence and fear? Because He is the Judge of all (Heb 12:23) and because our God is a consuming fire (see Heb 10:31). This phrase is a quotation from the Law. The full passage reads, Take heed unto yourselves, lest ye forget the covenant of the LORD your God, which He made with you, and make you a graven image, or the likeness of any thing, which the LORD thy God hath forbidden thee. For the LORD thy God is a consuming fire, even a jealous God (Deut 4:23-24). Compare this imagery to Ex 24:17; 2Thess 1:8; 2:8; Heb 10:27. It forms a fitting end to the message of this chapter.