Chapter 12

1 An exhortation to constant faith, patience, and godliness. 22 A commendation of the new testament above the old.

1. Wherefore. Chapter 12:1, 2 constitutes the writer’s conclusion to ch. 11. A chapter division, if any, would preferably occur between vs. 2 and 3 of ch. 12.

Compassed. Or, “surrounded.” Wherever we turn in sacred history we find “witnesses” to the principle that faith and faithfulness triumph over every obstacle.

Cloud of witnesses. Or, “host of witnesses.” The metaphor of v. 1 imagines the Christian to be an athlete making final preparations to run a race in an ancient stadium, with the spectators seated on benches rising tier above tier on all sides. The athlete, intent upon winning the race, glances momentarily at the mass of faces that surrounds him like a cloud. Here, the “witnesses” are the uncounted worthies of faith mentioned in ch. 11, each of whom, despite handicaps and hindrances of every kind, finished his course with joy. Their faithfulness and endurance brought them victory in the race of life. Conscious that the eyes of the faithful of all ages are now intently fixed upon him, as it were, the Christian athlete experiences an urgent impulse to put forth every effort to win the race that has been marked out for him.

Greek athletic contests had long been popular throughout the Mediterranean world, and the illustration of ch. 12:1 would be familiar to every reader. The writer of Hebrews often makes figurative use of the race to represent his career as missionary to the Gentiles (Gal. 2:2; Phil. 2:16; 2 Tim. 4:7) or, as here, to represent the life experience of the Christian (see 1 Cor. 9:24–27).

Weight. Gr. ogkos, “weight,” “burden,” “impediment,” here in the latter sense. In the metaphor of v. 1 ogkos refers to the weight of anything superfluous, such as clothing, which might tend to hinder, or handicap, the runner. Men who are motivated by faith will not hesitate to dispose of anything and everything that might keep them from achieving their goal.

The writer leaves it to each reader to discover what may be hampering his progress as a Christian runner. In this race every entrant may win, for he is not competing with others, but with himself. He is not required to excel his competitors or to surpass a mark made by some previous contestant. Self is his only competitor, and the only requirement is that he exercise faithfulness and patience in his contest with self, and, by the grace of Christ, overcome every “weight”—every tendency to evil.

The sin. Every man has some besetting sin, some tendency to evil that seeks to impede him as he runs the race. When he gains the victory over that particular evil propensity, another takes its place and presses for the mastery. Thus the pathway of salvation is beset by one battle after another. But it is every Christian’s privilege to achieve victory each step of the way. Whatever may be the sin that so easily besets us, we are to lay it aside like an ancient runner laying aside his flowing robes and girding himself for the race.

Easily beset. Or, “easily distract.” Some suggest that “close clinging” may have been the original reading. However close a sin may cling and however painful the process of separation may be, it must be laid aside if victory in the race of life is to be attained.

Patience. Gr. hupomoneµ, “patience,” “endurance,” “fortitude,” “steadfastness,” “perseverance.” Because the Christian race is a lifelong experience, it calls for patience and perseverance—perseverance in the face of successive difficulties and disappointments and patience to await the reward at the end of the course. Admonitions to patient endurance occur again and again in the book of Hebrews (see chs. 3:6; 4:14; 6:1, 11, 12; 10:23, 36–39; etc.).

The race. That is, the Christian race, the experiences by means of which character is developed.

2. Looking unto Jesus. That is, for grace and strength to overcome every difficulty and to endure unto the end. As Peter found when he essayed to walk on the wind-tossed waves of Galilee (see Matt. 14:24–32), it is dangerous to turn one’s eyes away from the Saviour, even for a moment. To keep the eye of faith fixed upon Jesus is to maintain uninterrupted contact with Him who is the source of power, Him who can strengthen us to endure and to overcome.

Author. Gr. archeµgos, “leader,” “originator,” “founder,” “pioneer” (RSV). Archeµgos is rendered “Prince” in Acts 3:15; 5:31 and “captain” in Heb. 2:10, in each instance with reference to Christ, as here. Christ is the center of the plan of salvation and the source of every Christian grace. It is He who calls fallen men out of the dismal darkness of sin and into the glorious light of the gospel. It is He who cleanses them from their previous life of sin and qualifies them to become sons and daughters of God. It is He who justifies them by His grace, by virtue of His atonement on Calvary. It is He who plants their feet on the pathway to heaven.

Finisher. Gr. teleµioteµs, “perfecter.” The work of justification is only the beginning of the Christian experience. We are not only to lay the “foundation of repentance from dead works” but are to “go on unto perfection” (see on ch. 6:1). We are to “grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ” (2 Peter 3:18). We are to gain victory after victory over our besetting sins (see on Heb. 12:1) and to “grow up into him [Christ] in all things” (Eph. 4:15). Our characters are to be “transformed” by the renewing of our minds (Rom. 12:2). This is the work of the indwelling Christ (Gal. 2:20) as the “perfecter” of faith. This is the work of sanctification. See on Matt. 5:48.

Our faith. That is, faith as an active principle in our lives.

For. Gr. anti, “instead of,” “in return for,” “in consideration of.” Christ endured the cross in return for the joyous prospect of a universe free from sin.

Joy. If the meaning “in consideration of” be adopted for anti (see above under “for”), the passage may be understood as follows: Looking at the cross from a human point of view, we might say that it was faith in the future results of His suffering and death that gave Christ strength to endure the shame and ignominy of the cross. He knew that He would live to see the results “of the travail of his soul,” and was “satisfied” (Isa. 53:11). To share eternity with the ransomed of all ages and the unfallen beings of other worlds was a prospect that brought utter joy to our Lord as He suffered in Gethsemane and on the cross of Calvary. See on Matt. 5:12; James 1:2.

If the meaning “instead of” be adopted for anti (see above under “for”), the passage teaches that instead of the joy that was within His grasp, either the joy of His pre-incarnate existence or that of His incarnate existence apart from the cross, Christ chose to endure the cross.

Endured the cross. Christ “endured the cross” in order that we might have strength to endure in our individual conflicts with the powers of darkness. He endured the cross that He might win the crown. The Captain of our salvation was made “perfect through sufferings” (ch. 2:10), and as we learn to endure the cross we are called upon to bear we too may expect to be found perfect in Him at His coming. As a future joy inspired Christ to endure the cross, so in the difficult and trying experiences of life it is our privilege to look forward to the joy of eternity.

Despising the shame. Or, “disregarding the shame,” “caring nothing for the shame.” “The sufferings of this present time” are nothing in comparison with “the glory which shall be revealed” (Rom. 8:18), and are therefore to be disregarded. We may “greatly rejoice, though now for a season, if need be,” we “are in heaviness through manifold temptations” (1 Peter 1:6). Like Paul, we can count all earthly things but loss for the exquisite joy of knowing Christ Jesus as Lord (see Phil. 3:8).

Is set down. Textual evidence attests the reading “has sat down.” The form of the Greek verb of the preferred reading implies that Christ not only seated Himself at the right hand of the Father but that He has retained that position of honor ever since.

At the right hand. See on ch. 1:3.

3. Consider him. Verses 3–11 deal with the nature, purpose, and results of divine discipline. No Christian is called to undergo a more strict course of discipline than Christ was. By considering the way in which He met trials and temptations we can avoid growing weary or fainthearted. Christ endured, and by His grace we too may endure.

Endured. See on v. 1.

Contradiction. Or, “hostility.” The hostility of priests and rulers, scribes and Pharisees, dogged the footsteps of Christ throughout His earthly ministry. Eventually, the tide of popularity turned against Him, and His own people demanded His life blood. The cumulative hostility of a race of sinners was turned with the full force of diabolical ingenuity on the Prince of sufferers.

Lest ye be wearied. A glance at the burden Christ bore will make our burdens seem light by comparison (see Matt. 11:28–30). If we will only look unto Jesus and consider what He endured, every difficulty and disappointment we meet will be easier to bear.

4. Resisted unto blood. That is, unto death. Here the metaphor of vs. 1 and 2 changes slightly. The Christian is still in the arena with the figurative “cloud of witnesses” gazing intently at him, but now he is confronted by an antagonist waiting to engage him in mortal combat. The Christian has not yet experienced all that the evil one can bring against him, nor should he think that he is suffering more in his struggle with sin than God can rightfully expect of him (see 1 Cor. 10:13). Nevertheless, in disentangling himself from his besetting sin he is called upon to resist temptation with all the resolute firmness that he would employ in meeting an antagonist in mortal combat.

Christ once engaged in such combat with the powers of darkness, a combat that reached its climax in Gethsemane and on the cross. The martyrs likewise “resisted unto blood.” But those to whom the book of Hebrews was written had not as yet been called upon to meet what Christ and the martyrs had met.

5. Ye have forgotten. The Greek may be taken either as a question or as a statement. A question would seem to be more forceful and at the same time less severe. A child undergoing discipline may realize that his chastisement is just and that he deserves it, but he may not realize that it is administered in love. Too often Christians are prone to overlook the disciplinary value of difficult experiences, and this carelessness deprives them of precious lessons they might otherwise learn. Too often they resent the fact that God permits such experiences to come upon them and complain about their lot.

Exhortation. Gr. parakleµsis, “encouragement,” “exhortation,” “consolation.” For comment on parakleµsis and related words see on Matt. 5:4; John 14:16.

Which speaketh. The quotation in vs. 5, 6 is from Prov. 3:11, 12.

Children. Literally, “sons.” The line of instruction contained in vs. 5–11 centers in the father-son relationship and comes to a focus on the desire of the father that his son shall learn certain lessons necessary to his success in life.

My son. A form of address common in the book of Proverbs, whence the quotation is taken. It implies the solicitude of a loving father.

Despise. Gr. oligoµreoµ, “to think lightly of,” “to make light of [something],” that is, to fail to take it seriously. The purpose of discipline is to make an impression. Discipline that makes little or no impression has served no useful purpose.

Chastening. Gr. paideia, “upbringing,” “training,” “instruction,” “discipline,” “correction” (see on Eph. 6:4), from paidion, “child.” Discipline is training that corrects, molds, strengthens, and perfects character. Too often the word is restricted to the narrower meaning of punishment or chastisement. Discipline has been defined as the fine art of making disciples, inasmuch as a disciple is one who submits himself to a particular pattern of discipline, or training. The Greek word paideia may include, but does not specifically denote, remedial discipline, as implied in the words punishment or chastening. Paideia refers to the entire process by which children are prepared for the responsibilities of adult life.

Of the Lord. The experiences of life are all “of the Lord” in the sense that nothing can happen to us except by His permission. God is never the author of suffering and sorrow, though He may, at times, permit us to experience them. See on 2 Chron. 18:18; Job 42:5; Ps. 38:3; 39:9.

Faint. Gr.ekluoµ, “to become weary,” “to give out,” “to lose courage.” A faint disciple will never graduate from the school of experience. He who loses courage and feels like giving up is invited to turn his eyes unto Jesus and “consider him” (see on vs. 2, 3). Above all else, he should remember that God is not angry with him, but loves him like a devoted father and is attempting to help him learn a much-needed lesson. Often it is not the discipline itself, but one’s attitude toward it, that makes life difficult.

Rebuked. Gr. elegchoµ, “to reprove,” “to correct,” “to punish,” “to discipline.” It is never pleasant to be reproved or corrected, much less to undergo punishment. The natural reaction is to despise it. The easy way of escape is to faint before it. The wise attitude is to profit from it.

6. Whom the Lord loveth. Patient, persistent discipline is an expression of solicitous affection. Experiences designed to ennoble and perfect character constitute the best evidence that the Lord loves us. Whether it be a child, or an adult Christian, discipline is essential to character.

Scourgeth. God administers whatever discipline may be required for the formation of character, or permits experiences that will accomplish this objective (see on v. 5). However, the statement is not to be pressed too literally, as if God personally or directly authorized or ordered the suffering and sorrow that attend some of the disciplinary experiences of life. See on v. 5.

Every son. For our relationship to God as sons of a heavenly Father see on Matt. 6:9; 1 John 3:1.

Whom he receiveth. That is, every one whom He receives as a son. Every son of God from this earth has become such by adoption into the heavenly family.

7. If ye endure chastening. See on vs. 3, 5. Textual evidence attests (cf. p. 10) the reading “endure unto chastening.” According to this reading these words constitute an imperative sentence, an admonition based on the principle stated in v. 6. Too often we pray for victory over particular sins, only to find that God answers our prayers by permitting circumstances that will develop strength at the very points where we are weak. Let us recognize God’s answer to our prayers, and not falter. Let us courageously and submissively “endure unto chastening.”

As with sons. Parents are usually reluctant to administer discipline to children not their own, but a wise parent does not hesitate to discipline his own children when they need it. Discipline is the prerogative, duty, and responsibility of parents. Thus, in a sense, the administration of discipline is evidence of parenthood.

What son? No child is born with a mature character, and every child therefore needs discipline in order that he may fill a useful place in the world and be a credit to the family.

8. Without chastisement. Children who do not receive discipline are being cheated of the very preparation they need for the duties and responsibilities of life. Parents who withhold needed discipline will one day have a fearful account to render to God. It would not be either fair or just for our heavenly Father to fail to discipline us, or to protect us from circumstances and situations that have disciplinary value.

Bastards. Or, “illegitimate children.”

9. Furthermore. There is a further point of comparison between earthly parental discipline and that of our heavenly Father.

Fathers of our flesh. That is, earthly fathers.

Gave them reverence. Or, “respected them.” This is the opposite of despising them (see on v. 5). Respect for duly constituted authority, whether it be that of the home, of society, or of God, is basic to peace, harmony, and security.

Be in subjection. Or, “submit.” Should we not recognize, appreciate, and benefit by the discipline of the Lord? Should we be less receptive to the discipline of our heavenly Parent than children should be to their earthly parents?

Spirits. Gr. pneumata, “living beings,” or, possibly, “life” (see on Luke 8:55). “Father of spirits” refers to God as the source of all life and being. This expression stands in contrast with “fathers of our flesh,” as Heb. 12:10 makes evident. The argument is from the lesser to the greater: if we respect the discipline of an earthly father, to whom we owe our bodily existence, how much more should we “be in subjection” to—or “reverence”—the correction of our heavenly Father, to whom we owe life itself?

The word “spirits” stands in contrast with the word “flesh.” Both refer to living human beings, as the context and the Greek construction make clear. The entire context deals with the way in which God, as our heavenly Father, chastens His earthborn children. The Greek reads literally, “the spirits,” which in idiomatic Greek is equivalent to “our spirits.”

10. For a few days. That is, during childhood and youth. Our heavenly Father’s chastening continues throughout life.

Chastened. Or, “disciplined” or, “corrected” (see on v. 5).

After their own pleasure. Or, “as seemed [good] to them,” that is, as they deemed best.

For our profit. That is, for our good. Our earthly parents may have erred in discipline because of defective judgment or selfish emotions, yet “we gave them reverence.” How much the more should we heed and appreciate the discipline of our heavenly Father, whose wisdom and love ordain only what is for our good?

Partakers of his holiness. The objective of all divine discipline is character transformation. Perfection is its goal (see on Matt. 5:48).

11. No chastening. Or, “no discipline” (see on v. 5).

For the present. The perspective of time and experience is usually necessary to a full appreciation of discipline received. Only after children and youth reach maturity are they likely to realize all that parents, teachers, and friends have contributed toward their development of character. In fact, such appreciation is one sure mark of maturity. The mature Christian appreciates the disciplinary value of the various experiences of his life while he is passing through them. He realizes that resentment at divine discipline is a mark of childishness and immaturity.

Joyous. Or, “pleasant” (RSV).

Grievous. Not in the sense of being severe, intense, or oppressive, but of causing grief, suffering, or pain.

Afterward. Generally speaking, the brute creation lives only in the present and for the present. It is one of the distinguishing characteristics of intelligent beings to be able to project themselves into the past or into the future, by means of memory and imagination. It is thus possible for them to form an estimate of their present situation in the perspective of time and experience, and to decide and act intelligently. The degree to which a person is able to view the present in terms of the past and the future, and does so, is a remarkably accurate measure of his progress from childhood to maturity. The same is true of Christian maturity, particularly with respect to the disciplinary experiences of life. Happy are those Christians who have learned to weigh the things of time in the light of eternity.

It yieldeth. Discipline bears “the peaceable fruit” always if it is accepted, seldom if it is resented, never if it is rejected.

Fruit of righteousness. Discipline becomes necessary when a conflict arises between the natural tendencies and desires on the one hand, and right principle on the other hand. The purpose of discipline is to resolve that conflict by bringing the natural tendencies and desires into harmony with principle. In so doing, discipline brings peace. The person undergoing discipline finds himself at peace with God, with himself, and with his fellow men.

Exercised. Or, “trained.” Those who accept the training provided by the disciplinary experiences of life are privileged to enjoy “the peaceable fruit of righteousness” that grows on the tree of obedience to the revealed will of God.

12. Wherefore. That is, in view of the fact that the disciplinary experiences of life have been ordained by a wise and loving heavenly Father for the purpose of bringing “the peaceable fruit of righteousness” to maturity in our lives.

Lift up. Drooping hands and weak knees typify discouragement and inactivity. They represent the antithesis of endurance (see on v. 2). The mature Christian will not become “wearied and faint” in his mind (v. 3) when passing through discipline; his hands will not droop and his knees will not falter. Understanding something of the nature and purpose of the discipline and having confidence in the wisdom and goodness of his heavenly Father, he will banish resentment, discouragement, and inaction. He will go about his tasks with courage and confidence.

Too many Christians have “feeble knees” and hands that “hang down.” Instead of accepting Heaven’s discipline they begin to blame others for the unfavorable circumstances in which they find themselves. They refuse the opportunity for character development provided by their heavenly Father. Soon their lives begin to bear the contentious fruit of bitterness (see on vs. 13, 15) instead of “the peaceable fruit of righteousness” (v. 11). Compare Isa. 35:3.

The hands. Here, idiomatic Greek meaning “your hands.” Compare “your feet” in v. 13.

Hang down. That is, in disappointment and discouragement.

Feeble knees. Weak knees are not an asset in the Christian race (see on vs. 1, 2).

13. Straight paths. Reluctance to accept the discipline of life often leads a person into devious paths. The mature Christian will press forward in a straight path, courageously and confidently accepting the disciplinary experiences that are necessary to the formation of a symmetrical Christian character, without hesitation and without regret. He will not seek some bypath to avoid discipline, but will keep to the highway of life and take full advantage of the opportunities it offers.

That which is lame. Reference is still to the persons with limp hands, weak knees, and feet in need of “straight paths” (vs. 12, 13). Being “lame,” they find it difficult to walk through the unpleasant disciplinary experiences along the highway of life.

Be turned out of the way. Gr. ektrepoµ, “to turn,” “to turn away.” The sense in which ektrepoµ is here used is not altogether clear. Either of two interpretations is possible: (1) Lame feet will be “turned out of the way”; that is, they will stray from “straight” into crooked “paths,” where lame persons would be more likely to stumble and fall. (2) Ektrepoµ is to be understood in its technical medical sense, “to be dislocated,” “to be put out of joint.” Lameness would make walking difficult; dislocation would make it impossible. Understood thus, the warning would be that unless “straight paths” are provided for lame feet there is danger that dislocation of the joints will result. The second sense, “be dislocated,” or “be put out of joint,” accords more closely with the context. There is more likelihood that “that which is lame” will get out of joint than that it will stray. Furthermore, the admonition “let it rather be healed” forms a more appropriate alternative to getting out of joint than it does to going astray.

Let it rather be healed. Reluctance to accept discipline will get him into even greater difficulty. But instead of permitting this, the wise Christian will set about applying the appropriate remedy. When physical ailments are not given the attention they need they often tend to become worse rather than better. Conditions of mind and heart, such as reluctance to accept discipline, or resentment because of it, are sure to become aggravated unless intelligent effort is put forth to diagnose the situation and to apply the appropriate remedy.

14. Follow peace. Or, “strive for peace” (RSV). Leaving the personal problems of the individual Christian, the writer now turns to the Christian’s relationship with his fellow men. For comment on the admonition to “follow peace” see on Rom. 12:18; 1 Peter 3:11; see Ps. 34:14.

Holiness. Only the pure in heart can expect to see God (see on Matt. 5:8).

See the Lord. That is, in peace.

15. Looking diligently. No one will drift into heaven. “We must through much tribulation enter into the kingdom of God” (Acts 14:22; see on Matt. 7:21–27; 10:23). We must “strive” to enter in (Luke 13:24). No halfhearted effort will procure the heavenly treasure (see Matt. 13:44–46).

Fail. Gr. hustereoµ, “to be lacking in,” “to come short of,” “to fail to reach,” “to be excluded from.” The form of the verb in Greek implies a continuing failure, not a single defection. For comment on falling from grace see on Gal. 5:4.

Root of bitterness. The statement is based on the LXX of Deut. 29:18. In its original setting this was a warning against idolatry (see comment on Deut. 29:18). Here, it seems to be a warning against any querulous person in the church who deliberately sets out to foment ill will and contention among brethren. It is usually a “root of bitterness” growing in the darkness of some shriveled-up soul that blossoms into open and malicious criticism of the appointed leaders of God’s work on earth and that sets brethren at variance with brethren.

Many be defiled. Those whose own souls are bitter always seek to involve as many others as possible in their disaffection and rebellion.

16. Fornicator. Or, “immoral person.”

Profane. Gr. bebeµlos, “worldly,” “godless,” “irreligious.” In the NT bebeµlos describes a person who has no appreciation of, or desire for, sacred things, one whose desires and ambitions rise no higher than the things of this earth.

Esau. For comment on the character of Esau and on the incident here referred to see on Gen. 25:27–34.

One morsel. Or, “one meal.”

Birthright. For comment on the significance of the birthright see on Gen. 25:31.

17. Would have. That is, “desired to.”

Rejected. Gr. apodokimazoµ, “to reject [after testing, because of failure to measure up to required standards].” For the record of the incident here referred to see Gen. 27:1–40.

No place of repentance. Long years of living for earthly pursuits had deprived Esau of the capacity to bear the more serious responsibilities of life. By his own choice his mind and character had become fixed. The writer of Hebrews does not imply that Esau actually desired to repent of his worldly ways, but simply that he repented of having sold his birthright. He wished he had it back again, but realized that his decision was irrevocable. He had lost it forever. No arbitrary act of God kept Esau from receiving the inheritance that would normally have been his. His own character disqualified him for its privileges and responsibilities.

With tears. When Esau realized what he had lost “he cried with a great and exceeding bitter cry” (Gen. 27:34).

18. Ye are not come. For the incident referred to in vs. 18–21 see Ex. 19:9–25. As ancient Israel came to Mount Sinai and heard the voice of God (Heb. 12:18–21), so Christians have “come unto mount Sion” (vs. 22, 23) and are to heed the voice of Christ (vs. 24–27).

That might be touched. That is, not to some literal mountain here on earth.

That burned with fire. For the descriptive phrases of vs. 18, 19 see Ex. 19:16.

19. Voice of words. That is, the voice of God.

Intreated. See Ex. 20:19; Deut. 5:5.

21. So terrible. Emphasis is on the impressiveness of what was seen and heard, particularly the sound of God’s voice. As the people stood face to face with the Lawgiver and Judge of all the earth they experienced something of “the terror of the Lord” (2 Cor. 5:11). The giving of the law at Sinai was attended with a most impressive exhibition of the power and majesty of God. Never before or since has the world witnessed anything so awe inspiring.

22. But ye are come. The writer now turns from the experience of ancient Israel to that of Christians. The writer here speaks figuratively of living Christians as being assembled about the throne of God in heaven, a great gathering of the church invisible.

Mount Sion. The name of one of the mountains on which ancient Jerusalem was situated (see on Ps. 48:2). This became a favorite poetical name for the city of Jerusalem. Here reference is to “the heavenly Jerusalem.”

Living God. See on chs. 3:12; 9:14; 10:31.

Heavenly Jerusalem. For the application of the name Jerusalem, or New Jerusalem, to “the city of the living God” see on Rev. 3:12; 21:2.

Innumerable company. Literally, “myriads.” See on Rev. 5:11.

23. General assembly. Literally, “festal gathering.” Here the term appears to be synonymous with “church.”

Church of the firstborn. That is, church of first-born ones, here referring to born-again Christians. Reference here is to the church invisible.

Written in heaven. Or, “recorded in heaven,” that is, in the Lamb’s book of life (see on Phil. 4:3; Rev. 3:5).

God the Judge. God was the lawgiver at Mt. Sinai; on Mt. Zion He appears as “the Judge of all” men, to judge them by the law He proclaimed from Sinai. It will be no less awe inspiring to stand before God when He judges all men according to the standard of the law.

Spirits. Gr. pneumata (see on v. 9). The idea that the word pneuma (pl., pneumata) denotes some supposedly conscious entity of man capable of existence apart from the body is not inherent in the word itself nor can such a meaning be derived objectively from its usage in the NT. Such a concept is based exclusively on the preconceived opinions of those who believe that a conscious entity survives the body at death and who read this preconceived opinion into such words as “spirit” and “soul.” For comment on ruach, the Hebrew equivalent of the Gr. pneuma, see on Eccl. 12:7.

Just men made perfect. These are mature Christians (see on Matt. 5:48). The words “ye are come” in Heb. 12:22 are addressed to living Christians, as the context makes evident. The writer is not addressing the righteous dead of ages past, as if they were actually assembled before “the Judge of all” men on “mount Sion” in “the heavenly Jerusalem” (vs. 22, 23). All will agree that it is only in a figurative sense that living Christians can assemble before the throne of God as pictured in vs. 22–24. It is in this same sense that in ch. 4:16 he invites them to “come boldly unto the throne of grace.” In this same figurative sense living Christians find “the spirits” of all other “just men made perfect” assembled there in spirit, not in an imaginary disembodied state. To make “the spirits of just men made perfect” refer to supposedly disembodied “spirits” would be to set the writer of Hebrews at variance with the clear statements of the Holy Scriptures concerning the state of man in death (see on Eccl. 3:21; 12:7; John 11:11; cf. on Gen. 2:7).

24. Mediator. For comment on Christ as mediator of the new covenant see on chs. 8:6; 9:15.

New covenant. See on ch. 8:8–10.

Blood of sprinkling. See on Ex. 24:6, 8; Heb. 9:19, 21; 10:22. Here reference is to the atoning blood of Christ, by which the new covenant was ratified and by means of which sin is pardoned.

Speaketh. See on Gen. 4:10; cf. on Heb. 11:4.

Better things. The blood of Abel cried forth for vengeance. The blood of Christ speaks eloquently of divine mercy and forgiveness.

25. See that ye refuse not. In vs. 25–29 the writer draws his conclusion from the line of argument presented in vs. 18–24. Ancient Israel was terrified by the voice of God, who spoke from Mt. Sinai (vs. 18–21). Entering by faith into the presence of “God the Judge of all” and of “Jesus the mediator of the new covenant” (vs. 23, 24), Christians will be no less profoundly impressed. However, Israel refused to listen to the voice of God (Ex. 20:18, 19), and this refusal prefigured persistent disobedience (see Vol. IV, pp. 32, 33). Christians are to beware of making the same mistake that ancient Israel made (see on 1 Cor. 10:1–12; Heb. 3:11; 4:1).

Him that speaketh. In ch. 1:1, 2 God the Father is presented as speaking to us through His Son. Whether the speaker here is the Father or the Son is not evident.

If they escaped not. For comment see on chs. 2:2, 3; 4:1.

Him that spake on earth. That is, from Mt. Sinai.

Much more. See on ch. 2:3.

From heaven. That is, to Christians on earth, today.

26. Whose voice then shook. Compare Ex. 19:18.

Yet once more. The quotation is adapted from the LXX of Haggai 2:6, 7 (see comment there). In its original setting the prophecy applied to the Temple as restored following the Babylonian captivity and to the first advent of Christ. Here it applies to the second advent (see Rev. 16:17, 18).

27. Signifieth the removing. The phrase “yet once more” implies that the second shaking is to be final. No further shaking will be required. Accordingly, whatever can be shaken will be removed at the time of the second shaking.

That are shaken. That is, that can be shaken. Sin and all its works will be “shaken.” This present world and all that is in it will pass away.

As of things that are made. The relationship of this clause to the line of thought is not readily apparent. The Greek is brief and cryptic. The writer may be alluding to the fact that as God spoke the heavens and the earth into being at the beginning (see on Gen. 1:3; Heb. 11:3; cf. Ps. 33:6, 9), so He will speak again to remove all that can be shaken.

Things which cannot be shaken. That is, the “kingdom which cannot be moved” (v. 28), including all “just men made perfect” (v. 23).

May remain. When God’s voice again shakes heaven and earth only that which is right and pure and true will remain.

28. A kingdom. The writer pictures the people of God on earth as if they were already in possession of their eternal inheritance (see on ch. 11:1).

Let us have grace. Probably, “let us be thankful,” or “let us be grateful.” Elsewhere in the NT (see Luke 17:9; 1 Tim. 1:12; 2 Tim. 1:3) the same Greek idiom is used in this sense, though in 3 John 4, in the sense of experiencing joy.

Serve God acceptably. Nothing can be more acceptable to God than gratitude for the gracious provisions of the plan of salvation, for gratitude inevitably leads to loyal service.

Reverence and godly fear. Or, “reverence and awe.” See on Ps. 19:9; Heb. 5:7. The reverential awe human beings feel in the presence of God is stressed in ch. 12:18–21, 26, 27.

29. A consuming fire. This fact was demonstrated at Mt. Sinai (see Ex. 24:17). The fires of the last day will destroy all that is tainted with sin (see on Mal. 4:1; cf. 2 Peter 3:7, 10–12; Rev. 20:9, 15).

Ellen G. White comments

1    CT 449; FE 134; 2T 517; 3T 43; 5T 83; 9T 136

1, 2 AA 312; FE 402; 2T 358; 4T 35

2     CH 299, 320; CM 114; CS 213; CSW 17; DA 523, 659; Ev 645; FE 383; GW 28; MH 504; ML 99, 105, 176; MM 21, 41, 99; MYP 104; PK 172; RC 58; SC 69, 77; SL 56; 2T 115, 491, 686; 3T 397, 432; 4T 54, 147, 366, 375, 461, 583, 615; 5T 199, 385, 744; 6T 335, 449, 472; 7T 94; 8T 209, 210; 9T 59; WM 49

2, 3 AA 467; EW 114

2–42T 709

3     PK 701; 3T 434

3, 4 5T 597

4     5T 222

5     MB 11

8     1T 632

8–115T 683

10   MB 10; ML 292; 5T 742

11   EW 119; ML 93; PP 238; 3T 416

12   TM 496; 4T 131

12, 13  TM 184

12–158T 79

13   CH 575; CM 150; CS 256; CSW 13; CW 174; Ev 366, 404, 590; FE 222; LS 327; MYP 32; TM 219, 229, 406, 468; 3T 441; 4T 400; 5T 348, 518; 7T 130, 238; 8T 196, 212; 9T 266

13–157T 184

14   CT 429; FE 136, 385; GC 541; MM 52; SC 35; TM 447; 1T 23; 2T 401; 4T 332; 5T 743

15   AA 207; COL 85; Ev 543; PK 86; 1T 480; 3T 440, 452; 4T 229, 610; 5T 241

16   CH 110; CS 139; 2T 38

16, 17  PP 181

17   2T 39

21   PP 304; 4T 342

22   GC 512

24   DA 166; PP 371

25   COL 236

26   DA 780; PP 340; 1T 184

27   CM 9, 12; Ev 363; MYP 30; 1T 355; 6T 332; 7T 219; 9T 15, 62

29   DA 107, 600; GC 673; SC 18; SR 429