HEBREWS 12

Survey of the chapter

It is easy to forget the connection between this chapter and the end of chapter 10. There, we were encouraged by the fact that as believers, we are not those who draw back to perdition. Encouraged also, by the certainty of the coming of Christ. Habbakuk had been given a vision of the glorious return of Christ, and he records it for us in his third chapter. In view of this, the believer not only lives by faith, but runs, for the Lord had commanded Habbakuk to “write the vision, and make it plain upon tables, that he may run which readeth it”, 2:2. There follows the verse which says, “For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry”. This has already been alluded to in Hebrews 10:37, but whereas in Habbakuk it was the vision that would not tarry, here it is the person in the vision that does not tarry. “It” has turned into “He”, for as chapter 11:1 has told us, faith lays hold of the future and it becomes real in the soul, so that what was a vision to Habbakuk was a person to the writer to the Hebrews. Now that Christ has come in person the first time, the believer is encouraged to run because He will come in person a second time. It is as if the pace of the believer has quickened now that Christ has manifest Himself, so what was a walk of faith to the Old Testament saints of chapter 11, becomes the race of faith in chapter 12, as we eagerly expect the return of Christ.

Those who ran in the Greek games were strictly controlled, and we shall see as we proceed that the life of the believer is controlled, too, so that the race may we run well. There had been the encouragement in chapter 10 of “an enduring substance”, verse 34, “great recompence of reward”, verse 35, “the promise”, verse 36, and the prospect in verse 38 of giving God pleasure. Above and beyond this, however, is the prospect of seeing Christ, for we look off unto Jesus, who has already completed the course.

Structure of the chapter

(a)	Verses 1-2	Fortitude during the race
(b)	Verses 3-11	Fitness for the race
(c)	Verses 12-17	Failure during the race
(d)	Verses 18-24	Finish of the race
(e)	Verses 25-29	Finale after the race

(a) Verses 1-2
Fortitude during the race

12:1
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,

Wherefore- so this chapter is not a logical consequence of chapter 11, (in which case the word would be “therefore”), but has a logical connection with it, and with the end of chapter 10, as we have noticed.

Seeing we also are compassed about with so great a cloud of witnesses- we may connect the word “also” with “run with patience”. Just as Old Testament saints patiently persevered in their life of faith, so we also should do the same. We do this in the context of four things, namely, that we are surrounded by others of like mind; that we have laid aside every weight; that we have laid aside besetting sin; that we look unto Jesus.

The idea of witness had been to the fore in chapter 11. The elders “obtained a good report” through faith, verse 2; Abel “obtained witness”, verse 4; Enoch “had this testimony”, verse 5; all those listed in the chapter “obtained a good report” through faith, verse 39. These four instances all have the idea of God giving witness to their faith. Now they in turn bear testimony themselves to the value of faith. So it is not that these witnesses observe us as we run the race, as if spectators, but that what is said of them in chapter 11 bears witness to us now.

They are a cloud of witnesses, so just as the individual drops of rain in a cloud are not prominent, so these are present but not prominent, for we look off unto Jesus. The athlete who concentrates on the crowd will lose the race. But whilst we do not look at individuals in this context, (although their lives have much to teach us), we are conscious of their achievements, and are encouraged thereby.

Let us lay aside every weight- the rules for entry into the Greek games were very strict, and if it was decided that a contestant weighed too much, he was disqualified even from starting to train for the races. The apostle Paul said that he kept under his body, and brought it into subjection, so that he was in a fit spiritual condition to run in the race, 1 Corinthians 9:27. We also must discard everything in our lives that will be a drag on our performance. This may include a weight of care, or a weight of surplus activities that may be profitably dispensed with.

And the sin which doth so easily beset us- it may be that each believer has a particular sin which hinders progress, but it nonetheless true that unbelief is the besetting sin of all believers. We might well say with the man in the gospels, “Lord, I believe; help thou mine unbelief”, Mark 9:24. Many of those we are told about in chapter 11 had instances of unbelief in their lives, and so may we have. The writer, by the Spirit, has removed these besetting sins from the record of the Old Testament saints, so that we may have a good example set before us.

And let us run with patience the race that is set before us- this is one of the many exhortations in the epistle, for it is a “word of exhortation”, 13:22. As we have seen from Habakkuk, because the vision has been seen and written down, we who read his prophecy, and who know Christ is certainly coming, will run the race of faith. It is a run, not a stroll, for the Christian life is a life of activity. It is a marathon race, not a sprint, for we have to run with patience, or endurance. The Christian race is a test of spiritual stamina.

We are to run the race that is set before us. We do not have to plan the route, nor should we deviate from the route already planned. It is God who plans the course, and sets it clearly before us in His word, so those who take short cuts, and devise their own race, will not gain a prize. And certainly those who turn back during the race will not gain a prize, either. But “we are not of them who draw back unto perdition; but of them who believe to the saving of the soul”, 10:39.

12:2
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.

Looking unto Jesus- we are not to look at the cloud of witnesses, although we may be encouraged by the thought of their life of faith. We are to run the same race as Christ ran. The psalmist wrote about the sun in the sky in the following way: “the sun, which is as a bridegroom coming out of his chamber, and rejoiceth as a young man to run a race. His going forth is from the end of the heaven, and his circuit unto the ends of it; and there is nothing hid from the heat thereof”, Psalm 19:4-6. What is true of the sun is also true of the Son. For just as the sun has a circuit, so He could say, “I came forth from the Father, and am come into the world: again I leave the world, and go to the Father”, John 16:28. Or as John writes, “Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God”, John 13:3. So He has had a full circuit, having come out from the Father and returned. And He ran the race with joy, for it was His Father’s will.

The author and finisher of our faith- the word translated as author here is the same as in 2:10 is rendered “captain”. It could also be translated as “file-leader”, one who leads the way for others to follow, or “chief”, or, as in Acts 3:15, “prince”. As leader He ran the race first; as chief He ran the race best; as prince He ran most honourably. The word author sums up these three thoughts, for as we “read” the way He ran the race, we learn how to run ourselves.

He is also the finisher or perfecter of our faith, for He has finished His course, and finished it well, and we shall finish well also if we keep our eye on Him. His was a life of faith, with complete dependence upon God His Father.

Who for the joy that was set before him endured the cross, despising the shame- as we have noticed, the psalmist likened the sun to a bridegroom rejoicing as a young man to run a race. So Christ, as He came out from the Father’s presence, did so as one who could say, “I delight to do thy will, O my God”, Psalm 40:8. He could speak of certain things that were specially His own, such as His love, His peace, His glory, but He also spoke of “my joy”, John 15:11. True athletes in Bible times did not run for their own prestige, but for the benefit of their sponsors and the city they represented, and also for the glory of their gods. So Christ ran for the glory of His Father, moving in perfect and willing dependence on Him at all times and in all circumstances.

Because this was the over-riding consideration, He endured the cross, for it was part of the course His Father had set for Him. As for what men heaped upon Him in terms of abuse and mocking, He despised it. It was not that He dismissed the shame as if it were not real, but rather, having given the shame careful consideration, He did not allow it to affect His relationship to His Father. Other men may allow shame to alter their opinion of the goodness of God, but rather than think like this, He despised the shame because of its potential effects.

And is set down at the right hand of the throne of God- having been nailed to a cross, He is now hailed on the very throne of God, the course completed well. He is at the right hand of the throne, reminding us that He is God’s Firstborn, administering all things for His glory. The way He ran the race is the indication that He is competent.

(b) Verses 3-11
Fitness for the race

12:3
For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds.

For consider him that endured such contradiction of sinners against himself- a consideration of what our Captain endured at the hands of sinners will energise us to run well.

Lest ye be wearied and faint in your minds- there is always a danger of loss of energy, and also the loss of the will to run. We must not allow our minds to entertain thoughts of giving up, but think of the difficulties of the way in the same way as Christ did. He considered them carefully, and then rejected any thought of allowing them to hinder His progress.

12:4
Ye have not yet resisted unto blood, striving against sin.

Ye have not yet resisted unto blood, striving against sin- they had not yet been tested to the degree of having to lose their lives rather than continue in the race. They must stand firm against any thought of giving up, and actively strive to overcome the sin of dropping out of either training for the race, or the race itself. That race has been set before us by God, so it is His will that we should run it.

12:5
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:

And ye have forgotten the exhortation which speaketh unto you as unto children- there follows an allusion to the words of Solomon to his son Reheboam, the heir to the throne, as found in Proverbs 3:11,12. It is a word to those who are in living relationship with God. As is usually the case, the text is not quoted word for word, but the writer, inspired by the Spirit of God, gives the sense.

My son, despise not thou the chastening of the Lord- having exhorted them to despise the shame men heap on them, as Christ did, he now exhorts them to not despise or think little of those trials when they are considered as being the chastening of the Lord. They are to be despised as things that could hinder progress, but not despised when considered as incentives to become more fit for the race.

Nor faint when thou art rebuked of him- if the athlete is to compete well, he must train well, and those things which hinder the running of a good race must be rebuked by the Divine Trainer. When discipline is applied, it should be seen as a positive thing, and not a damper on enthusiasm.

In the following verses several results of chastening are given, as follows:

Verse 6	Chastening to show love
Verses 7,8	Chastening to show relationship
Verse 9	Chastening to foster life
Verse 10	Chastening to encourage holiness
Verse 11	Chastening to encourage fruitfulness

12:6
For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.

For whom the Lord loveth he chasteneth- the word used for chastening in these verses has the idea of the discipline of children, that process whereby they are educated, and if necessary, punished. But we are assured here that this procedure is for our good, and is because the Lord loves us, and wants the very best for us. We might be tempted to think that discipline is a sign that He does not love us, but it is not so. After all, parents discipline their children out of love for them and their best interests.

And scourgeth every son whom he receiveth- the word used for receive means “to accept near”, or “to admit”. This may well have reference to the acceptance of prospective athletes into the ranks of those who are competent to compete. The scourging may seem severe, (it literally means “to flog”), but it is necessary if the trainee is to be admitted to the race.

12:7
If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not?

If ye endure chastening, God dealeth with you as with sons- if we bear up courageously under the discipline of our Father, then this is a sign that He is reckoning us to be sons, and training us accordingly.

For what son is he whom the father chasteneth not? No son worthy of the name is allowed to run wild, and not be disciplined.

12:8
But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons.

But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons- all true sons undergo discipline, so if there is no discipline, there is no sonship. Athletes had to prove they were not illegitimate before they could take part in the Games.

12:9
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?

Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence- a further consideration is that our natural fathers corrected us, (same word as “chastened”), and we respected them for it, because we realised they were doing it for our good.

Shall we not much rather be in subjection unto the Father of spirits, and live? If the foregoing is true regarding our response to the discipline of an earthly father, should we not respond even more positively to our spiritual Father by willingly submitting to His dealings? We should do more that respect Him, by subjecting ourselves to Him.

12:10
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.

For they verily for a few days chastened us after their own pleasure- we were only under the discipline of our fathers for a comparatively short time. It is not that our fathers enjoyed chastening us, but that they did it for the pleasure of producing a well-behaved child.

But he for our profit, that we might be partakers of his holiness- it is not that our natural fathers did not chasten us for our profit. The difference is in what the profit consisted of. Our spiritual Father chastens us for the very highest good, namely that we might share His attitude of holiness. Holiness is separation from all that is contrary to God, and if we are to run the race of faith well, we must dispense with everything that is not spiritual in character. The Greek athlete must give up habits that hindered his training and fitness, and we must likewise give up those things that are not helpful if we are to be fit to run the race. In this way we share God’s attitude to all that is contrary to Himself.

12:11
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.

Now no chastening for the present seemeth to be joyous, but grievous- while it is being undergone, chastening is not an enjoyable thing, but painful.

Nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby- those who are “exercised thereby” are those who undergo the discipline, which involves exercise. So all true sons are exercised thereby.

If an athlete is to compete without being disqualified, he must follow the rule book, which sets out the rights and wrongs of competing in the race. The Christ-race has its rule-book, even the standard set for our behaviour by our righteous Father. If we are well-versed in this set of rules, we shall be confident and undistracted as we enter the race. This is the peaceable fruit or result of living a life of practical righteousness.

(c) Verses 12-17
Failure during the race

12:12
Wherefore lift up the hands which hang down, and the feeble knees;

Wherefore lift up the hands which hang down- it is important for the athlete to have a good running technique. Those who run with their hands at the side will not be able to run well. The hands must help the body move forward, not hold it back.

And the feeble knees- exercise is needed to strengthen the leg muscles or else the knee joint will not function properly or smoothly.

12:13
And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed.

And make straight paths for your feet, lest that which is lame be turned out of the way- the feet are to be pointed in the right direction. The race set before us by God is by definition straight, but we are to direct our feet accurately along it. If we point our toes to a side track we shall not be in the race at all.

But let it rather be healed- the prophets made a connection between going astray, and being healed, as we see from the following:

Isaiah 57:17,18, “And he went on frowardly (perversely) in the way of His heart. I have seen his ways, and will heal him”.

Jeremiah 3:21,22, “for they have perverted their way…return, ye backsliding children, and I will heal your backslidings”.

Hosea l4:1,4- “O Israel, return unto the Lord…I will heal their backslidings, I will love them freely”.

This is why the apostle Peter, having quoted Isaiah’s words about healing, 1 Peter 2:24, goes on to quote his words about going astray, verse 25, and the secret is that they have returned to their Shepherd and Bishop, and we know He always leads in the paths of righteousness, Psalm 23:3. That He is shepherd and bishop of our souls shows that the healing is not physical.

12:14
Follow peace with all men, and holiness, without which no man shall see the Lord:

Follow peace with all men- the true athlete must have a good frame of mind, undistracted by petty disputes and old animosities. His sole objective must be to finish the race, not to settle old scores.

And holiness, without which no man shall see the Lord- no man who has not been made positionally holy by God through the work of the Holy Spirit, shall be in heaven. Those who are positionally holy should strive to be practically holy, (that is, follow Divine holiness where it leads), and separate from all that is not helpful in the race. The fact that positional holiness enables us to eventually see the Lord is the incentive to follow practical holiness in gratitude to Him. It is not that we have to attain to some particular level of practical holiness before we qualify to see the Lord. If that had been the meaning we surely would have been told what level to aim for. In any case, it was carnal Christians at Corinth who were described as “sanctified in Christ Jesus”, 1 Corinthians 1:2. It is because of a vital link with Him that holiness or sanctification is a reality, and heaven is sure.

12:15
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;

Looking diligently lest any man fail of the grace of God- literally translated this reads, “if any lack the grace of God”, but this does not mean “if any have never been touched by the grace of God in salvation”, for those who are in the race are believers. There is a constant need to “have grace”, verse 28; in other words, to take advantage of the favours and resources made available to us by God, the one who set the race before us and knows what we need. We need to beware of ignoring these resources and trying to run the race in our own strength.

Lest any root of bitterness springing up trouble you, and thereby many be defiled- this is an allusion to the words of Moses when he warned the Israelites of the dangers of idolatry in the land of Canaan. He said, “Lest there should be among you man woman or family, or tribe, whose heart turneth away 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”, Deuteronomy 29:18. Just as there was a danger of evil practices influencing the Israelites, so the readers of this epistle could be influenced by the evil all around them. This effect would not be limited to just one prson, for it could very well spread, just as it did in Moses’ day, from one person, to a family, and then to a tribe.

To be defiled is to be tainted or contaminated, as when the Pharisees said they could not enter Pilate’s palace “lest they be defiled”, John 18:28, for it might contain leaven. If just a speck of physical leaven could contaminate a Pharisee, think how serious the contamination from moral or doctrinal evil can be for a believer.

12:16
Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright.

Lest there be any fornicator- those who supervised the Games were very strict about the conduct of the competitors. How much more so is God, for the end of the race is His very presence.

Or profane person, as Esau, who for one morsel of meat sold his birthright- those who ran in the Greek games did not run for themselves, but for their city and their gods. We see the idea of running for a city in the next section, but here, for the believer, the honour of God is in view. A profane person is indifferent or hostile to Divine things. Esau was guilty of this, for he thought little of the rights and blessings that came from being the first son of Isaac. Thinking he was about to die, he sold his birthright as Isaac’s firstborn son to Jacob, Genesis 25:29-34. It is true that Jacob took advantage of the situation, but nonetheless it was wrong of Esau to belittle the birthright, even if he thought he was about to die, (which he was not).

12:17
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.

For ye know how that afterward, when he would have inherited the blessing, he was rejected- there was a blessing attached to possessing the birthright. By selling his birthright, Esau forfeited the blessing, and lost his place of advantage. Of course, Jacob was wrong to take advantage, and he and his mother were wrong to trick Isaac into giving him the blessing, Genesis 27, but it was also wrong for Isaac to consider giving Esau the blessing, when he must have known that he had sold the birthright that entitled him to the blessing. When he realised he had been tricked, Isaac refused to withdraw the blessing he had unwittingly given to Jacob. It is this that Hebrews 11:20 calls an act of faith, for we read there, “By faith Isaac blessed Jacob and Esau concerning things to come”. When Esau came to his father after he had blessed Jacob, Isaac said, “he shall be blessed”, thus refusing to change his mind, so Esau found no place of repentance on the part of Isaac. It is by saying this that Isaac acts in faith in relation to Jacob.

For he found no place of repentance, though he sought it carefully with tears- Isaac also acted in faith when he blessed Esau with a lesser blessing than he had given to Isaac. Esau had “lifted up his voice and wept”, Genesis 27:38, but his faher refused to repent of his decision.

This is a warning to the Hebrews. The Lord Jesus during His ministry had indicated that they could continue in His word and be like Isaac and remain in the house as a son, or refuse to believe on Him and be like Ishmael and be cast out, John 8:30-36. Here our writer is warning them that they have the choice of gaining the right to being God’s firstborn son, like Jacob was, or despising that privilege and losing the blessing as well, as Esau did.

(d) Verses 18-24
Finish of the race

Special note on the structure of the Epistle.
To understand the latter part of this epistle we must bear in mind the following points:

In chapters 1-7 the emphasis is on what Christ was on earth, for His experiences fit Him to be our High priest now.

In chapters 8-10 the emphasis is on what Christ is in heaven for His people.

We should remember that He is a King-Priest after the order of Melchizedek, and He acts in a kingly manner now, (as well as a priestly manner), but He does not reign until He has been given His own throne.

A climax is reached for the believer when he is exhorted to draw near into the very presence of God, 10:22. Then there comes the significant statement, “as ye see the day approaching”. There follows a quotation from Habakkuk which reminds us that “He that shall come will come, and will not tarry”, 10:37, a reference, strictly speaking, to Christ’s coming to reign, (for this is how the prophet would have understood it). The rest of the epistle prepares believers for that coming, as we see from the following phrases:

“A certain fearful looking for of judgment, which shall devour the adversaries”, 10:27.

“Vengeance belongeth unto me, I will recompense, saith the Lord”, 10:30.

“The Lord shall judge his people”, 10:30.

“He that shall come will come”, 10:37.

“They seek a country”, 11:14.

“God…hath prepared for them a city”, 11:16.

“My son, despise not thou the chastening of the Lord”, a quotation from the Book of Proverbs, the words of Solomon to his son Rehoboam, making it a “Primer for Princes”, 2:5.

“Esau…sold his birthright”. Esau sold his birthright and lost the blessing of dominion in association with the Messiah, 12:16.

“Ye are come unto Mount Sion”, 12:22.

“Yet once more, I shake not the earth only, but also heaven”, 12:26.

“Wherefore we receiving a kingdom which cannot be moved”, 12:28.

“For here we have no continuing city, but we seek one to come”, 13:14.

All these quotations have as their background the reign of the Lord Jesus upon the earth, when He comes in His kingdom.

12:18
For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest,

For ye are not come unto the mount that might be touched- the writer has already described a believer as “him that cometh to God”, 11:6. This is the characteristic feature of a true believer, for he gravitates to God, who is the goal of his life. Here there is a negative statement, telling us where the believer has not come. The combination of “for…not” means a thing is denied categorically, absolutely, and directly.

One of the purposes of the giving of the law at Sinai was to establish the nation of Israel as “a kingdom of priests and a holy nation”, Exodus 19:6. They failed in this, and so God brings in the better thing, even a people who recognise Christ as king. Note that we are not told the name of the place to which we have not come, as if to wipe it from our memory, and establish a better place in our minds.

Two things are said about Sinai here which might sem strange. First, that it might be touched, and then, in verse 20, it must not be touched. There is no contradiction. The first tells us that it is a physical mountain, in contrast to the spiritual concepts connected with mount Sion. The second tells us that God commanded it not to be touched, to impress an important lesson on the minds of the Israelites.

The first and last three of the seven features of this mountain have to do with what they heard, (for “the voice of words” was about not touching the mountain), and the other three features have to do with what they saw, for Moses said he exceedingly feared and quaked because of what he saw, verse 21.

And that burned with fire, nor unto blackness, and darkness- these are things that could be seen, and which were designed to impress the awesomeness of the occasion on the watching Israelites.

And tempest- this means a violent blast, and reminds us of Elijah’s experience on this same mountain when “a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord”, 1 Kings 19:11.

So in connection with this mountain there are three things that can be seen, (fire, blackness and darkness), and three things that could be heard, (tempest, trumpet, and the voice of words). The lessons drawn from this incident have to do with sight and sound, verses 20 and 21.

12:19
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:

And the sound of a trumpet- we learn from Numbers 10 that the trumpet was used to assemble the people together.

And the voice of words- we are told what the voice said in the next verse.

Which voice they that heard intreated that the word should not be spoken to them any more- this is a very significant statement. There was the plain statement that was made, but there was also a below-the-surface reason why they did not wish to hear the voice any more. Although it is not mentioned here, this request that God should not speak to them any more in this severe way, and that only Moses should draw near to God, resulted in the promise by God to send them a prophet like to Moses, and they would be able to listen to Him without fear, Deuteronomy 18:17-19. The apostle Peter made it clear to the nation that the prophet God spoke of was His Son, Acts 3:19-26. This is why, when the people at Sinai asked for another to speak to them, God said “They have well spoken that which they have spoken”, Deuteronomy 18:17, for it was in line with His purpose to send His Son as the ultimate prophet.

12:20
(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:

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- this is the substance of “the voice of words” of the previous verse. We might think that this was not very significant, but it indicated the fact that God was keeping the people away. They must not even approach the mountain if an animal strayed onto it. It must be killed from a distance, whether from a short distance by stoning, or a longer distance by a dart. This was a leading feature of the law, and the people sensed that they had no access to God.

12:21
And so terrible was the sight, that Moses said, I exceedingly fear and quake:)

And so terrible was the sight, that Moses said, I exceedingly fear and quake- not only did the people fear the sound, but even Moses, who was used to the presence of God, said that he feared and trembled. This is another example of things we are told in the epistle to the Hebrews which we do not read of in the Old Testament. Interestingly, some of those things also had to do with the giving of the law, 9:19. This shows the writer has equal authority with Moses as he tells us these things. Those who in the past doubted the truth that the epistle was of God should have noted this.

12:22
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,

But ye are come unto mount Sion- in contrast to the nation at the beginning as they assembled at the foot of Sinai, believers have come to mount Sion, or Zion. But although Israel assembled at the foot of Sinai, they could not come near to God. Believers of this age, though, have that privilege.
The mention of Sion fits in with the idea of the emphasis on the kingdship of Christ in this part of the epistle, for the earthly Zion was David’s capital. We read in Psalm 2:6 that God will say, “Yet have I set my king upon my holy hill of Zion”, and as Isaiah said, “the Lord of Hosts shall reign in mount Zion”, Isaiah 24:23. This has not happened yet, but God has set His Son on His right hand in heaven, and the earthly Zion is but a replica of the heavenly Sion, for when Christ comes to reign God’s promise shall be fulfilled when He said, “the Redeemer shall come to Zion”, Isaiah 59:20. When Paul alluded to this he wrote, “There shall come out of Sion the Deliverer”, Romans 11:26. So Christ shall come as Deliverer for Israel out of the heavenly Sion, to the earthly Sion.

And unto the city of the living God, the heavenly Jerusalem- just as Zion was a part of Jerusalem but also a name for the whole of the city, so it is here in its heavenly counterpart. Zion is the seat of government, but heavenly Jerusalem is the dwellingplace of those governed. Because it is the city of the living God, only those who have life from Him may dwell there. No doubt this city is the one described in Revelation 21:10-22:5. It descends at the start of the millenial reign of Christ so that it hovers over the earth, probably at a height of twelve thousand furlongs, Revelation 21:16.

And to an innumerable company of angels- we read of the angels as being sent forth to minister for those who are about to inherit salvation, another way of saying “about to enter Messiah’s kingdom”, 1:14. When the law was given Moses tells us that there were ten thousands of saints, (meaning angels), present, Deuteronomy 33:2, but here there is a full gathering of angels, for their current work will have been done. Perhaps they are massing together ready to accompany Christ when He comes to reign, for He spoke Himself of the time when “the Son of man shall come in his glory, and all the holy angels with him”, Matthew 25:31.

12:23
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,

To the general assembly- the word used here indicates a joyous gathering. Those who have successfully run the race are now congregated together to celebrate.

And church of the firstborn, which are written in heaven- it is God’s purpose to surround His Son with those who have been conformed to His image, so that He might be the firstborn among many brethren. But the promise to the overcomer is, “He that overcometh shall inherit all things; and I will be his God, and he shall be my son”, Revelation 21:7. So words that are used of Christ in Hebrews 1:5 are to be used of believers, making them all of firstborn rank, with Christ above them, of course, for in all things He must have the preeminence.

The word for “written” is an interesting one, for it is used of the enrolling of Joseph at the time of the birth of Christ, Luke 2:1-5. It is the registering of a name on a roll, much like the calling of the register at the start of the school day, to record who is present. It seems from Scripture that God has at least three books of names. There is the book of the living, Exodus 32:32,33; Psalm 139:16. (Note that this includes those as yet unborn, for God reckons them to be living persons). There is the book of life, the record of those who are believers. The Lord Jesus exhorted His disciples to rejoice because their names were written in heaven, Luke 10:20, and the apostle Paul wrote of fellow-believers “whose names are in the book of life”, Philippians 4:3. Here in this place however, the names of those who have safely arrived in heaven are enrolled, telling us that God has taken note of each one, and has a deep interest in their security.

And to God the Judge of all- we know from the Lord Jesus Himself that all judgment has been committed to Him, John 5:22, so that men may honour the Son as they honour the Father. This does not mean, however, that the Father takes no part in that judgment, for to be the Judge of All is the exercise of Divine prerogative, and He will never cease to exercise that.

In the context of the running of the race, this is judgment to assess whether the race has been run lawfully. God is the judge of all men, it is true, but in this setting it is all who have run in the race.

And to the spirits of just men made perfect- at the end of chapter eleven we read, “And these all, having obtained a good report through faith, received not the promise”, 11:39. The promise in question being the one mentioned in 10:37, with its quotation from Habakkuk about the coming of Christ to reign. Despite having a good report from God because of their faithful lives, the Old Testament saints all died without having seen the realisation of the promise that Christ would come to reign. But this was according to God’s plan, for He had in store a better thing for the believers of this age, even the coming of Christ into the air to take His people to heaven. The saints of old time could not be perfected before that had happened. Now that they have died, and their spirits have gone back to God awaiting the resurrection, (Ecclesiastes 12:7), their life of faith is over and they have attained the goal set before them, even to live by faith and to die in faith. So they were perfected on earth, not in heaven. They only wait for their resurrection bodies to be fully fitted to live in Messiah’s kingdom on earth. Meanwhile they are disembodied spirits present in heaven, the token that God will bring all His people to perfection.

12:24
And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things that that of Abel.

And to Jesus the mediator of the new covenant- in 8:8 the writer used the word new for the covenant which means it was new in character, hence he contrasts it with the character of the old covenant of the law. Here the word for new means fresh, for God is making a completely new start with Israel. The new covenant grants the great blessing of knowing God, which is the essential feature of eternal life. All who shall be under that new covenant will have eternal life, and will be in the millenial kingdom of Christ in conditions that suit that new life. The one who mediates that covenant is Jesus, the one whose blood safeguards the blessings of the covenant.

And to the blood of sprinkling, that speaketh better things that that of Abel- it is not that when we reach heaven we shall see blood sprinkled on God’s throne. The thought is spiritual, that we have come into the sphere which the blood of Christ has sanctified.

Abel’s blood cried from the ground to call for vengeance on Cain who had slain him, Genesis 4:10-13. Cain was cursed by Abel’s blood, (showing that, as with the blood of sprinkling of Jesus, the thought is spiritual, not literal), and the earth was further cursed, and Cain was banished. It is easy to see the contrast with what the blood of Jesus speaks. Not cursing, but blessing; not an earth in bondage but the earth released from bondage, Romans 8:21, and instead of banishment, there is a welcome into the earth under Christ’s beneficent rule.

(e) Verses 25-29
Finale after the race

Special note on the warning passages:
Hebrews 12:25-29 is the last of five warning passages in the epistle. They are as follows:

First, in chapter 2
The giving of the law at Sinai or Christ speaking in grace.
Second, in chapters 3 and 4
The offer of the land- “today, if ye will hear His voice”.
Third, in chapter 6
“The earth which drinketh in the rain”. Kingdom blessing in Christ.
Fourth, in chapter 10
Based on the incident of a man gathering sticks on the sabbath day. The sabbath was the sign of Christ’s kingdom, and the man despised it.
Fifth, in chapter 12
A reminder of the coming of Christ to set up His kingdom.

Each warning passage comes after teaching about the person of Christ, so that those who are on the verge of rejecting Christ know it is they are rejecting:

First, after Hebrews 1, the Deity of Christ.
Second, after Hebrews 2 the manhood of Christ.
Third, after Hebrews 5, the priesthood of Christ.
Fourth, after Hebrews 9 and 10, the sacrifice of Christ.
Fifth, after Hebrews 12, the enthronement of Christ.

12:25
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:

See that ye refuse not him that speaketh- the epistle began with the idea of God speaking by His Son, and this theme underlies the whole of the epistle. He had spoken of a great salvation during His ministry, for the kingdom of heaven was at hand. He speaks to encourage us to go on to the end, 3:6,7. He speaks to distinguish between soul-matters and spirit-matters, 4:12, and to expose the thoughts and intents of our hearts. Here the emphasis is on the one who is doing the speaking.

For if they escaped not who refused him that spake on earth- the Hebrews have already been reminded that every disobedience and transgression of the law at Sinai was judged, 2:2, and the one who despised Moses’ law died without mercy, 10:28.

Much more shall not we escape, if we turn away from him that speaketh from heaven- whilst it is true that God speaks from heaven in the gospel, the point of the passage is that the one who spoke at the giving of the law still has the character of a speaker, and He is the “speaker from heaven” when He comes to reign. This becomes clear when we read the next verses.

12:26
Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven.

Whose voice then shook the earth- at Sinai the mount trembled, the multitude trembled, and Moses the mediator trembled. The God of the condemning law was speaking, and men might well tremble with fear.

But now he hath promised, saying, Yet once more I shake not the earth only, but also heaven- this promise is given in the prophecy of Haggai 2:6. Not only will the earth be shaken when Christ comes to reign, but the heaven also. We read, “And they shall go into the holes of the rocks, and into the caves of the earth, for fear of the Lord, and for the glory of his majesty, when he ariseth to shake terribly the earth”, Isaiah 2:19. And the Lord Jesus declared, “the powers of the heaven shall be shaken”, Matthew 24:29. See also Revelation 6:12-17.

John saw into the future, and tells us of the coming of the Messiah. He wrote, “And the heaven departed as a scroll when it is rolled together”. Just as when a scroll is rolled up, the writing appears to be distorted and out-of-place, so with the stars. The familiar constellations will disappear as the stars alter their positions relative to one another. The night-sky as men know it is departed, and it is the hand of God that has done it.

But there is a deeper meaning than this, for Satan is the prince of the power of the air, Ephesians 2:2, and his agents are the rulers of the darkness of this world, and are those who practise spiritual wickedness in high places, Ephesians 6:12. These shall all be shaken when the King comes.

12:27
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.

And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made- the context of Haggai’s prophecy is that of encouragement for the remnant who had returned from Babylon. They are assured that God was totally in control of the affairs of heaven and earth, including the nations of the world. Just as there was a contrast between the physical mount Sinai and the spiritual heavenly Sion, so there is also a contrast between the whole of this world system, and the heavenly kingdom of God which Christ will manifest on the earth when He comes to reign.

The phrase “yet once more” is used to emphasise that when Christ comes to reign He will set in motion a series of events which will result in the dissolution of all things at the end of time. So the shaking when He comes is but once, being the guarantee of the final dissolution of all things. This is described for us in 2 Peter 3:7,10,11 and is said to be during the Day of the Lord, which is an extended period lasting from the coming of Christ to earth to the dissolution of all things after His thousand-year reign.

So the shaking of heaven and earth at the Lord’s coming is a sign (“signifieth”), that the final removing of all of the first creation, (“the things that are made”), in preparation for the new heavens and new earth that cannot be shaken. The first creation is movable and shakeable, but the new creation is not.

That those things which cannot be shaken may remain- only those things which are of God shall abide in eternity. The fact that they are undisturbed when heaven and earth pass away shows their stable nature.

12:28
Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear:

Wherefore we receiving a kingdom which cannot be moved- believers have a share, by new birth, in the kingdom of God, and that kingdom is totally unaffected by any external influence. The word “moved” is the same as the word “shaken” in the previous verse. So the writer has progressed in thought from Sinai being moved, heaven and earth being moved at Christ’s coming, heaven and earth passing way at the end of time, and the stability of Divine and eternal things in which believers have a part.

Let us have grace, whereby we may serve God acceptably with reverence and godly fear- we are exhorted to take advantage of Divine grace, but not to the forgetting of the reverence and fear that God expects from us. We do not fear as sinners because of the thunders of Sinai, but we should fear as saints in view of the greatness and majesty of God. We read that in the future state, “His servants shall serve Him”, Revelation 22:3, so the worship of God shall be the occupation of the saints in eternity, and it should be our occupation now. Let us see to it that we serve Him acceptably, in a way that befits His holy and majestic person.

The apostle Peter draws a similar lesson when he writes, “Seeing that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness”, 2 Peter 3:11-13.

12:29
For our God is a consuming fire.

For our God is a consuming fire- the sight of the glory of the Lord was as a devouring fire on the top of mount Sinai, Exodus 24:17. Nadab and Abihu found that God was indeed a devouring fire, for they did not approach Him with reverence and godly fear, but daringly offered strange fire before the Lord, Leviticus 10:1-7. They found that their strange fire was met by God’s fire, and they were devoured by it.

We must not dismiss this by saying that this is only a description of God in the Old Testament time. Our writer says “our God is”, not “our God was”. Just because He acts towards us in grace does not mean that He has forgotten His hatred of sin; nor should we forget it.