Hebrews Chapter 12, by Lane

Jesus, the Example

Verses 1-3

1Therefore, since we have so great a cloud of witnesses surrounding us, let us also lay aside every encumbrance and the sin which so easily entangles us, and let us run with endurance the race that is set before us, 2fixing our eyes on Jesus, the author and perfecter of faith, who for the joy set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God. 3For consider Him who has endured such hostility by sinners against Himself, so that you will not grow weary and lose heart.

I. Those who lived before were witnesses, but it what sense?

A. This question has several answers all of which are correct.

B. They were witnesses to the faithfulness of God.

C. They were witnesses to Christ, even before His incarnation.

D. It is because we have to OT saints that we are to "finish" our race. We then are to emulate them.

Given the below definition of the word, do you think most people in the religious community use the word "witness" correctly?

μάρτυς (martus 3144)

1. witness [noun] -es

(from the Sanscrit root, smri, smarami, to remember; smrtis, remembrance; Latin, memor); hence, literally one who remembers, that is to say one who has information or knowledge of a thing, and can therefore give information concerning, bring to light or confirm anything. Also, it sometimes implies that the witness avers something and supports his statement on the strength of his own authority. And afterwards was applied to one who bore witness to the truth by his death, for such is the English word martyr.

2. martyr -s

(from Sanscrit root smri, smarami, to remember) (in the Zend language, mar signifies to recollect), a witness, that is to say one who has remembrance or knowledge of anything, and hence, one who can give information, or bring to light, or confirm any thing. Then, because so many sealed the witness they bore to Christ with their blood, the Greek word became Anglicised, and a martyr is one who bears witness to the truth and gospel of Christ with his life.

3. record

witness (not an eye-witness) but one who has information or knowledge of a thing; and hence, one who can give information about, or confirm anything.

II. We Must be focused. (v.2)

A. We are to "fix our eyes." Not to be distracted!

B. Jesus is :

a. The author

ἀρχηγός (archēgos 747)

1. prince -s

one who makes a beginning, the author, source, cause of anything.

2. author

beginning, originating, with article the leader, founder, princely-leader.

3. captain

(from (arch? 746) beginning, origin, and to lead) beginning, originating; as substantive, a leader, founder, first-father; so, a prince or chief; first-cause, author.

4. beginner [marginal]

beginning, originating; as subs. a leader, founder, first father, prince or chief.

b. Jesus is perfecter!

τελειωτής (teleiōtēs 5051)

finisher

a completer, a perfecter, who brings one through to the goal so as to win and receive the prize.

c. From the Translation, The Message:

Because he never lost sight of where he was headed—that exhilarating finish in and with God—he could put up with anything along the way: Cross, shame, whatever. And now he's there, in the place of honor, right alongside God.

d. Jesus then becomes our example. He endured extreme hostility from sinners. Like Jesus, we must finish the race and not lose heart.

Father's Discipline VV. 4-11

You have not yet resisted to the point of shedding blood in your striving against sin; 5and you have forgotten the exhortation which is addressed to you as sons,
         "MY SON, DO NOT REGARD LIGHTLY THE DISCIPLINE OF THE LORD,
         NOR FAINT WHEN YOU ARE REPROVED BY HIM;
      6FOR THOSE WHOM THE LORD LOVES HE DISCIPLINES,
         AND HE SCOURGES EVERY SON WHOM HE RECEIVES."

   7It is for discipline that you endure; God deals with you as with sons; for what son is there whom his father does not discipline? 8But if you are without discipline, of which all have become partakers, then you are illegitimate children and not sons.

9Furthermore, we had earthly fathers to discipline us, and we respected them; shall we not much rather be subject to the Father of spirits, and live? 10For they disciplined us for a short time as seemed best to them, but He disciplines us for our good, so that we may share His holiness. 11All discipline for the moment seems not to be joyful, but sorrowful; yet to those who have been trained by it, afterwards it yields the peaceful fruit of righteousness.

I. In His striving against sin, Jesus resisted and it caused Him his death.

A. Not only did Jesus die, but so did many of the other saints mentioned in chapter 11.

B. The recipients of this epistle had endured persecution (see chapter 10). This is a warning that they might yet meet with hardships. They then are to recognize that the present hardships were a token of the Father's love and His means of preparing them for a greater reward.

II. Proverbs 3:11f. (VV. 5-8)

A. If we remember the words of this Proverb, then we should be able to put our suffering in a proper perspective.

B. The wise man will recognize hardship for what it is. God's method of training and disciplining.

C. As any Father who cares for His children, discipline is a sign of love.

D. Reproof and admonition then are a good thing.

III. And we continue___VV. 9-10

A. We respect our earthly Fathers when and because they discipline us!

B. "God, the Father of spirits?" Same as the "God of the spirits of all flesh" (Num. 16:22, 27:16)

"The Lord of spirits" I Enoch 37:2

C. "Through many tribulations we must enter the kingdom of God" (Acts 14:22), and that is how it will be.

IV. V. 11, Discipline is never pleasant!

  A. Job 33: 19-28

19 And again, he chastens him with sickness on his bed, and the multitude of his bones is benumbed. 20 And he shall not be able to take any food, though his soul shall desire meat; 21 until his flesh shall be consumed, and he shall shew his bones bare. 22 His soul also draws nigh to death, and his life is in Hades. 23 Though there should be a thousand messengers of death, not one of them shall wound him: if he should purpose in his heart to turn to the Lord, and declare to man his fault, and shew his folly; 24 he will support him, that he should not perish, and will restore his body as [fresh] plaster upon a wall; and he will fill his bones with morrow. 25 And he will make his flesh tender as that of a babe, and he will restore him among men in [his] full strength. 26 And he shall pray to the Lord, and his prayer shall be accepted of him; he shall enter with a cheerful countenance, with a full expression [of praise]: for he will render to men [their] due. 27 Even then a man shall blame himself, saying, What kind of things have I done? and he has not punished me according to the full amount of my sins. 28 Deliver my soul, that it may not go to destruction, and my life shall see the light. Job 33:19-28 LXX

  B. Psalms 119: 67,71

67Before I was afflicted I went astray,
         But now I keep Your word.

71It is good for me that I was afflicted,
         That I may learn Your statutes.


  C. Jesus told the disciples to rejoice when they are persecuted for righteousness sake for theirs was the kingdom of heaven (Matt. 5:10-12 __cf. Lk 6:22f).

V. It is time to get busy! VV. 12-17

12Therefore, strengthen the hands that are weak and the knees that are feeble, 13and make straight paths for your feet, so that the limb which is lame may not be put out of joint, but rather be healed. 14Pursue peace with all men, and the sanctification without which no one will see the Lord. 15See to it that no one comes short of the grace of God; that no root of bitterness springing up causes trouble, and by it many be defiled; 16that there be no immoral or godless person like Esau, who sold his own birthright for a single meal. 17For you know that even afterwards, when he desired to inherit the blessing, he was rejected, for he found no place for repentance, though he sought for it with tears.

A. In verse twelve we have the image of the tired athlete. The hands are weak and hanging down and his knees are weak.

B. Now we are told that those injuries and sprains suffered so far must be bound up and repaired. We must finish the race.

C. V. 14___If possible, we are to be at peace with all men (Rom. 12:18). Since this is a general duty to all men how much more does it apply to our brothers and sisters in Christ (Mk. 9:50).

a. The "sanctification"

ἁγιασμός (hagiasmos 38)
1. holiness
sanctification, essential purity; the accomplishment of what is expressed in ἁγιάζω (hagiazō 37) (see "Holy (be)") and the result of this action, in that it is contemplated as effected. (Elsewhere Sanctification.)

2. sanctification
sanctification, essential purity; the accomplishment of what is expressed in ἀγιάζω (agiazō 37) and the result of this action, in that it is contemplated as effected. (Elsewhere “holiness”).

b. As may be noticed in the definition above, sanctification is a must and without it, (holiness) no one will see God. We are reminded then of "be holy as I am holy" (Lev. 11:45).

D. Lack of holiness will cause one to fall short of the grace of God.

a. If some sin manifests itself, we must be quick to correct and even discipline that sin.

b. This language is borrowed from Deut. 29:18 and is called "the root of bitterness."

c. The congregation cannot allow this sin in their midst or the entire congregation is contaminated (Many will be defiled).

E. V. 16, There can be no:

  a. Immoral

πόρνος (pornos 4205)
1. fornicator -s
a fornicator.

2. whore monger -s
a sodomite, a catamite.

    b. Profane

βέβηλος (bebēlos, 952), -ον, (ΒΑΩ, βαίνω, βηλός threshold);
1. accessible, lawful to be trodden; prop. used of places; hence
2. profane, equity. to חֹל [i· e. unhallowed, common], Lev. x. 10; 1 S. xxi. 4; opp. to ἅγιος (as in [Ezek. xxii. 26]; Philo, vit. Moys. iii. § 18): 1 Tim. iv. 7; vi. 20; 2 Tim. ii. 16; of men, profane i. e. ungodly: 1 Tim. i. 9; Heb. xii. 16. (Often in Grk. writ. fr. Aeschyl. down.) [Cf. Trench § ci.]*

From the base of basis and belos (a threshold); accessible (as by crossing the door-way), i.e. (by implication, of Jewish notions) heathenish, wicked -- profane (person).

c. V.16__In telling them that there is to be no "fornicator" among them, our author may well be using "fornicator" in a metaphorical sense, as in idol worship__but he probably means it literally. The OT did not charge Esau with being a fornicator but it did charge him with be a "profane" person. Some try to use Esau's marriage to the two daughters of Heth (Gen. 26:34f) and his fornication but it seems they made life bitter for his parents.

d. But the point being in this context is: so little did Esau value his birthright that he sold it for a bowl of soup (Gen. 25:29ff) and the warning is to us, not to ignore our birthright.

e. V. 17___Esau's predicament___Esau out in the cold! Genesis 27: 34, 38f

  34When Esau heard the words of his father, he cried out with an exceedingly great and bitter cry, and said to his father, "Bless me, even me also, O my father!"

38Esau said to his father, "Do you have only one blessing, my father? Bless me, even me also, O my father." So Esau lifted his voice and wept.

   39Then Isaac his father answered and said to him,
         "Behold, away from the fertility of the earth shall be your dwelling,
         And away from the dew of heaven from above.
      40"By your sword you shall live,
         And your brother you shall serve;
         But it shall come about when you become restless,
         That you will break his yoke from your neck." NASV

Contrast of Sinai and Zion VV. 18-24

18For you have not come to a mountain that can be touched and to a blazing fire, and to darkness and gloom and whirlwind,
19and to the blast of a trumpet and the sound of words which sound was such that those who heard begged that no further word be spoken to them. 20For they could not bear the command, "IF EVEN A BEAST TOUCHES THE MOUNTAIN, IT WILL BE STONED." 21And so terrible was the sight, that Moses said, "I AM FULL OF FEAR and trembling." 22But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to myriads of angels, 23to the general assembly and church of the firstborn who are enrolled in heaven, and to God, the Judge of all, and to the spirits of the righteous made perfect, 24and to Jesus, the mediator of a new covenant, and to the sprinkled blood, which speaks better than the blood of Abel.

I. A Return to the Message of chapter 2:2-4, where we compare the giving of the law to the giving of the gospel.

A. We search for words to describe the circumstances surrounding the giving of the law.

a. Blazing Fire

b. Darkness and gloom

c. Whirlwind

d. Blast of a trumpet

e. Sounds of words such that people begged them to stop!

II. This description is based on Ex. 19:16-19; 20:18-21. This is Moses's recollection of the scene some forty years later (Deut. 4:11f).

18Now Mount Sinai was all in smoke because the LORD descended upon it in fire; and its smoke ascended like the smoke of a furnace, and the whole mountain quaked violently. 19When the sound of the trumpet grew louder and louder, Moses spoke and God answered him with thunder. 20The LORD came down on Mount Sinai, to the top of the mountain; and the LORD called Moses to the top of the mountain, and Moses went up. 21Then the LORD spoke to Moses, "Go down, warn the people, so that they do not break through to the LORD to gaze, and many of them perish. 22"Also let the priests who come near to the LORD consecrate themselves, or else the LORD will break out against them." 23Moses said to the LORD, "The people cannot come up to Mount Sinai, for You warned us, saying, 'Set bounds about the mountain and consecrate it.'" 24Then the LORD said to him, "Go down and come up again, you and Aaron with you; but do not let the priests and the people break through to come up to the LORD, or He will break forth upon them." 25So Moses went down to the people and told them.

Exodus 19: 18-25 NASV

III. V.20__If anything touched the Mountain even a beast it must be killed.

   13'No hand shall touch him, but he shall surely be stoned or shot through; whether beast or man, he shall not live.' When the ram's horn sounds a long blast, they shall come up to the mountain." Ex. 19:13

IV. V. 21__Even Moses trembled with fear (Acts 7:32).

V. V.22__ Christians have come to no sacred mountain that can be touched but to the heavenly place of God. Earthly Zion was the meeting place for the tribes of ancient Israel, the meeting place for the new Israel is the heavenly Zion.

a. Those in the heavenly Jerusalem

(1) Myriads of angels

(2) The general assembly

(3) The church

(4) God

(5) Spirits of the righteous made perfect

(6) Jesus

b. This is the contents of those in the kingdom. When did God create the kingdom if angels are in it?

c. The New Covenant then is sprinkled by the blood of Jesus. Abel's blood cried out from the ground and appealed for vindication!

According to Jewish tradition, the offering of Cain and Abel took place on the 14th day of Nisan, and this is the same day which the blood of Jesus was shed. (Targum [Aramaic translations] Jonathan on Gen. 4:3).

The Unshaken Kingdom

   25See to it that you do not refuse Him who is speaking For if those did not escape when they refused him who warned them on earth, much less will we escape who turn away from Him who warns from heaven. 26And His voice shook the earth then, but now He has promised, saying, "YET ONCE MORE I WILL SHAKE NOT ONLY THE EARTH, BUT ALSO THE HEAVEN."
27This expression, "Yet once more," denotes the removing of those things which can be shaken, as of created things, so that those things which cannot be shaken may remain.

I.  Our author quotes Haggai 2:6ff. 

    A.  The historical context of Haggai means that God is about to re-arrange the nations of the earth or change governments as in Daniel chapter 2.

    B.  In this case it is an announcement that God will change from earthly government in physical Jerusalem to the heavenly government in the heavenly Jerusalem. 

28Therefore, since we receive a kingdom which cannot be shaken, let us show gratitude, by which we may offer to God an acceptable service with reverence and awe; 

"We receive a kingdom"

παραλαμβάνοντ|ες
participle present active
nominative plural masculine

A.  They were receiving a kingdom when the letter of Hebrews was written.

B. We are to offer God acceptable service!

εὐ-αρέστως (eu-arestōs, 2102), adv., in a manner well-pleasing to one, acceptably: τῷ θεῷ, Heb. xii. 28. (Xen. mem. 3, 5, 5; gladly, willingly, Epict. diss. 1, 12, 21; frag. 11.

C.  Service

λατρεύω (latreuō, 3000); fut. λατρεύσω, 1 aor. ἐλάτρευσα; (λάτρις a hireling, Lat. latro in Enn. and Plaut.; λάτρον hire); in Grk. writ.
a. to serve for hire;
b. univ. to serve, minister to, either gods or men, and used alike of slaves and of freemen; in the Ν. Τ. to render religious service or homage, to worship, (Hebr. עָבַד, Deut. vi. 13; x. 12; Josh. xxiv. 15); in a broad sense, λατρ. θεῷ: Mt. iv. 10 and Lk. iv. 8, (after Deut. vi. 13); Acts vii. 7; xxiv. 14; xxvii. 23; Heb. ix. 14; Rev. vii. 15; xxii. 3; of the worship of idols, Acts vii. 42; Ro. i. 25, (Ex. xx. 5; xxiii. 24; Ezek. xx. 32). Phrases relating to the manner of worshipping are these: θεῷ [so R G] λατρεύειν πνεύματι (dat. of instr.), with the spirit or soul, Phil. iii. 3, but L T Tr WH have correctly restored πνεύματι θεοῦ, i. e. prompted by, filled with, the Spirit of God, so that the dat. of the pers. (τῷ θεῷ) is suppressed; ἐν τῷ πνεύματί μου ἐν τῷ εὐαγγ., in my spirit in delivering the glad tidings, Ro. i. 9; τῷ θεῷ ἐν καθαρᾷ συνειδήσει, 2 Tim. i. 3; μετὰ αἰδοῦς καὶ εὐλαβείας or [so L T Tr WH] μετ᾿ εὐλαβ. κ. δέους, Heb. xii. 28; ἐν ὁσιότητι κ. δικαιοσύνῃ, Lk. i. 74; (without the dat. θεῷ) νηστείαις κ. δεήσεσι, Lk. ii. 37; λατρεύειν, absol., to worship God [cf. W. 593 (552)], Acts xxvi. 7. in the strict sense; to perform sacred services, to offer gifts, to worship God in the observance of the rites instituted for his worship: absol., Heb. ix. 9; x. 2; spec. of the priests, to officiate, to discharge the sacred office: with a dat. of the sacred thing to which the service is rendered, Heb. viii. 5; xiii. 10. [(Eur., al.)]*

29for our God is a consuming fire.

  Once again we return to the image of Mt. Sinai and the giving of the law.