7 Remember your leaders, who spoke God’s message to you; reflect on the outcome of their lives and imitate their faith. 8 Jesus Christ is the same yesterday and today and forever! 9 Do not be carried away by all sorts of strange teachings. For it is good for the heart to be strengthened by grace, not ritual meals [foods],¹ which have never benefited those who participated in them (Hebrews 13:7-8)²

Introduction

A number of years ago, my parents took my grandmother with them when they made a trip to Taiwan, where my sister Ruth and her husband, David, served as missionaries. It was perhaps the greatest time in my grandmother’s life. Her life had not been easy. She lived through the depression and had to work hard to provide for her family. What made her time in Taiwan so special was that the Chinese people have a great respect for age. Everywhere she went, she was treated like royalty. She loved every moment of it.

That’s a far cry from the way our Western culture views the elderly. Wisdom and maturity are looked upon with disdain, and sometimes the elderly get the impression that they are taking up oxygen and real estate that would be better used by others. The deplorable conditions in many of our nursing homes are but one example of our lack of respect and compassion for the aging. As a result, our culture tends to look down on anything old, preferring that which is “new and improved.” Sadly, this attraction to that which is new applies to religion. Ironically, this fascination with the “new” isn’t really “new” at all:

16 While Paul was waiting for them in Athens, his spirit was greatly upset because he saw the city was full of idols. 17 So he was addressing the Jews and the God-fearing Gentiles in the synagogue, and in the marketplace every day those who happened to be there. 18 Also some of the Epicurean and Stoic philosophers were conversing with him, and some were asking, “What does this foolish babbler want to say?” Others said, “He seems to be a proclaimer of foreign gods.” (They said this because he was proclaiming the good news about Jesus and the resurrection.) 19 So they took Paul and brought him to the Areopagus, saying, “May we know what this new teaching is that you are proclaiming? 20 For you are bringing some surprising things to our ears, so we want to know what they mean.” 21 (All the Athenians and the foreigners who lived there used to spend their time in nothing else than telling or listening to something new.) (Acts 17:16-21, emphasis mine)

In this lesson, I will seek to demonstrate that the only true religion is “that old time religion” described in the Bible – a personal faith in Jesus Christ as the Mediator of the New Covenant by means of His once-for-all-sacrifice for our sins on the cross of Calvary. We shall see that the Hebrew believers were instructed to remember their former leaders, to contemplate the example of their lives, and then to imitate their faith (Hebrews 13:7). They are to recognize that the Lord Jesus does not change; He “is the same yesterday, today, and forever” (Hebrews 13:8). And because of this, they are to avoid the new and novel departures from the “faith once for all delivered to the saints” (Hebrews 13:9; see also Jude 3).

Our Text In Context

Chapter 13 is a very practical text, for here the author spells out for his readers what “running with endurance the race set before us” should look like. In verses 1-6, the author calls upon his readers to persist in practicing brotherly love. Brotherly love is worked out when Christians show hospitality to strangers (13:2), remember those in prison and those persecuted because of their faith (13:3), when we hold marriage in honor by maintaining sexual purity in marriage (13:4), and when we have a lifestyle which is free from the love of money (13:5-6). As I have previously indicated, the manifestations of brotherly love spelled out in verses 1-6 of Hebrews 13 are similar to the qualifications which Paul sets down for elders in 1 Timothy:

1 This saying is trustworthy: “If someone aspires to the office of overseer, he desires a good work.” 2 The overseer then must be above reproach, the husband of one wife, temperate, self-controlled, respectable, hospitable, an able teacher, 3 not a drunkard, not violent, but gentle, not contentious, free from the love of money. 4 He must manage his own household well and keep his children in control without losing his dignity. 5 But if someone does not know how to manage his own household, how will he care for the church of God? 6 He must not be a recent convert or he may become arrogant and fall into the punishment that the devil will exact. 7 And he must be well thought of by those outside the faith, so that he may not fall into disgrace and be caught by the devil’s trap (1 Timothy 3:1-7, emphasis mine).

Since the Lord Jesus is the same, and will not change (13:8), then not only is our hope sure and certain, our doctrine never needs revision, and thus we know better than to be drawn away by that which is new and novel (13:9). In particular, the author focuses on deviations from sound doctrine (grace) that are based upon distortions related to foods. The thought of foods leads the author to transition in verse 10 to the theme, “Outside the Camp” in verses 10-14, the subject of our next lesson.

Remember Leaders Of The Past
Hebrews 13:7

Remember your leaders, who spoke God’s message to you; reflect on the outcome of their lives and imitate their faith. Hebrews (13:7).

Allow me to make several observations concerning what is said in verse 7.

First, we have seen from the qualifications for elders in 1 Timothy 3 that elders are to model brotherly love as it is described in Hebrews 13:1-6. It is therefore not at all surprising to find this instruction to remember and to imitate the faith of leaders of the past.³

Second, leaders worthy of our remembrance and imitation are those who have spoken God’s Word to us. This is clearly the case with the apostles,⁴ but it should also be true of any elder or church leader.

Third, worthy leaders are those who have finished well, men whose lives and leadership were completed in the past.⁵ We should remember that chapter 12 began with the exhortation to run with endurance the race that is set before us. One does not do this without finishing well. When the author urges us to “reflect on the outcome of their lives,” he implies that these leaders have “finished their course” (to use Paul’s words).⁶ In plain language, these leaders have died, and the ways that they handled dying and death were consistent with the faith, not unlike the Old Testament saints spoken of in Hebrews 11:13-16. I believe that some, if not most, of these leaders died well under adverse circumstances (such as the persecution described in Hebrews 10:32-34). Some may very well have died as martyrs. Just as the failure of leaders can adversely affect others,⁷ so the faithfulness of leaders in difficult circumstances can be a blessing to others.

Fourth, the author speaks of more than one leader, using the plural “leaders.” This is very consistent with our understanding of church polity. The church is not ruled over by one man, but is governed by a plurality of elders. The plural “leaders” may also broaden the category of “leaders,” something I hope to demonstrate shortly.

Fifth, the word “leaders” is a rendering of a present participle, which explains the more exacting translation of the New King James Version: “Remember those who rule over you.” Why would the author use a present participle when referring to leaders of the past who finished well, but are dead? Let me suggest an explanation that is consistent with what we have read earlier about Abel in Hebrews 11:

By faith Abel offered God a greater sacrifice than Cain, and through his faith he was commended as righteous, because God commended him for his offerings. And through his faith he still speaks, though he is dead (Hebrews 11:4, emphasis mine).

We know that all the Old Testament saints died without having received God’s promises because these are spiritual blessings that we inherit after death (Hebrews 11:8-10, 13-16). Because of their faith, the Old Testament saints still “speak.” So, too, those men who have led in the past continue to lead by our memory of them, of appreciation for their ministry, and our imitation of their faith. Thus, the leaders the author is referring to are those who led in the past, but whose example and teaching persists in the present. I’ll have more on this point in my conclusion.

The Immutability Of Jesus Christ
Hebrews 13:8

Jesus Christ is the same yesterday and today and forever! (Hebrews 13:8)

Bear with me a moment while I remind you of the way space (distance) can impact our faith. In Genesis 20, Abraham once again⁸ passed off his wife Sarah as his sister – and thus as a woman who was eligible for marriage (and this not long before she was to bear the promised child). When Abimelech learned of Abraham’s deception, he rebuked him and asked him what had prompted him to lie. In effect, Abraham blamed geography:

9 Abimelech summoned Abraham and said to him, “What have you done to us? What sin did I commit against you that would cause you to bring such great guilt on me and my kingdom? You have done things to me that should not be done!” 10 Then Abimelech asked Abraham, “What prompted you to do this thing?” 11 Abraham replied, “Because I thought, ‘Surely no one fears God in this place. They will kill me because of my wife’” (Genesis 20:9-11, emphasis mine).

It was as though Abraham was saying, “I know that God promised to take care of me in the land of Canaan, but here I am in this God forsaken place. Who can protect me here? I had to look out for myself the best way I could, and that was by asking Sarah to lie by saying she was my sister.”

Another example of geographical rationalization is found in 1 Kings 20. Ben-hadad, king of Syria had attacked Israel, but God gave the Israelites the victory.⁹ How could they explain the defeat of such a large and powerful army by such a small Israelite force? The Syrians found a way:

26 In the spring Ben Hadad mustered the Syrian army and marched to Aphek to fight Israel. 27 When the Israelites had mustered and had received their supplies, they marched out to face them in battle. When the Israelites deployed opposite them, they were like two small flocks of goats, but the Syrians filled the land. 28 The prophet visited the king of Israel and said, “This is what the Lord says: ‘Because the Syrians said, “The Lord is a god of the mountains and not a god of the valleys,” I will hand over to you this entire huge army. Then you will know that I am the Lord.’” 29 The armies were deployed opposite each other for seven days. On the seventh day the battle began, and the Israelites killed 100,000 Syrian foot soldiers in one day (1 Kings 20:26-29, emphasis mine).

The Syrians explained their defeat by claiming that Israel’s “God” was a “god of the mountains and not a god of the valleys.” In other words, if the Israelites fought in the mountains, their “God” would give them the victory, but if they were to fight on the plains, the Syrians would have won. So it was that the Syrians staged a rematch and were once again defeated. My point here is to show how some people use geography to rationalize their decisions, actions, or failures.

Nowadays, “time” seems to be the better basis for rationalization. Think about it; evolutional theory is based on the premise that over time everything will change and that given enough time, life will change from one form to another. Thus, evolutionary theory is used to explain the existence of creation.

But Christians have their own variation of this error. Time becomes my excuse for tossing aside a very clear command of Scripture. When Paul sets forth the way the church is to conduct itself when they gather weekly for worship,¹⁰ there are many who don’t like his instructions. And so they tell us, “Well you must understand that the Corinthians had a certain kind of error that we don’t experience today.” Or they may say, “Well, that was just Paul, addressing those people in that time and in their circumstances. Now, times are different, so Paul’s instructions don’t apply to us.” The passing of time thus becomes our excuse for disobedience.

The false teachers Peter warns about in 2 Peter also sought to use time as their excuse for sin:

3 Above all, understand this: In the last days blatant scoffers will come, being propelled by their own evil urges 4 and saying, “Where is his promised return? For ever since our ancestors died, all things have continued as they were from the beginning of creation” (2 Peter 3:3-4).

In this instance, the argument is that over a very long period of time, God has done nothing to judge sin, which proves (so they assert) that God doesn’t care about sin or that God is unable to act. Peter explains that the delay is not that long and that it is prompted by grace.¹¹

So as time passed, it would seem that some of the false teachers were suggesting that things needed to change; indeed, they would appear to be claiming that Jesus Christ changes, and this is why new teaching is needed, teaching that moves on from Jesus.¹² But our author sets the record straight: “Jesus Christ is the same yesterday, today, and forever” (Hebrews 13:8).

We need to understand the great truth of verse 8 in the light of a couple of important observations.

First, the author has been very precise in designating our Lord by His name: Jesus Christ. He refers to our Lord by linking two important names, Jesus and Christ. “Jesus” is the earthly name of our Lord, the name He is given at the time of His incarnation. “Christ” is the name which identifies Jesus as the “anointed one,” the Promised Messiah who would come and bear the sins of men. To refer to Jesus as “the Christ” was to identify Him as the Messiah. Together, these two terms, “Jesus Christ,” refer to the incarnate Son of God who came to earth as the Promised Messiah. Both our Lord’s humanity and His deity are thus implied by the name “Jesus Christ”:

For there is one God and one intermediary between God and humanity, Christ Jesus, himself human (1 Timothy 2:5, emphasis mine).

There is a second observation which should help us to understand what the author is seeking to emphasize here: The promise of an unchanging God-man begins with “yesterday” and continues “forever” (literally “unto the ages” or “unto eternity”). Why did the author begin with “yesterday,” rather than with eternity past, as we see, for example, in Micah 5:2?

“But as for you, Bethlehem Ephrathah,

Too little to be among the clans of Judah,

From you One will go forth for Me to be ruler in Israel.

His goings forth are from long ago,

From the days of eternity (Micah 5:2, NASB95, emphasis mine).

The fact is that the incarnation was a huge change: Undiminished deity (the Second Person of the Godhead) took on unblemished humanity for all time. In terms of His character and attributes, the Second Person of the Trinity was the same. In this sense, Jesus Christ did not change. The author of Hebrews points this out in chapter 1:

10 And,

“You founded the earth in the beginning, Lord,

and the heavens are the works of your hands.

11 They will perish, but you continue.

And they will all grow old like a garment,

12 and like a robe you will fold them up

and like a garment they will be changed,

but you are the same and your years will never run out” (Hebrews 1:10-12).

But in chapter 2, the author makes a big point of the incarnation and its importance, for it is the incarnation of our Lord that qualified Him to become our Great High Priest. This is foundational to the author’s development of the theme of Jesus Christ as the Great High Priest, the inaugurator of the New Covenant, and the once-for-all offering for sin. The incarnation was essential to the work of our Lord at Calvary. The point the author is making here is that our Lord will be the God-man for all eternity, thus making His offering and priestly ministry eternal. Because He does not change, He will not change. And because He will not change, all of the benefits of His mediatorial work are certain and eternally secure. Notice how this eternal/unchanging theme is played out in chapter 7:

14 For it is clear that our Lord is descended from Judah, yet Moses said nothing about priests in connection with that tribe. 15 And this is even clearer if another priest arises in the likeness of Melchizedek, 16 who has become a priest not by a legal regulation about physical descent but by the power of an indestructible life. 17 For here is the testimony about him: “You are a priest forever in the order of Melchizedek.” 18 On the one hand a former command is set aside because it is weak and useless, 19 for the law made nothing perfect. On the other hand a better hope is introduced, through which we draw near to God. 20 And since this was not done without a sworn affirmation – for the others have become priests without a sworn affirmation, 21 but Jesus did so with a sworn affirmation by the one who said to him, “The Lord has sworn and will not change his mind, ‘You are a priest forever’” – 22 accordingly Jesus has become the guarantee of a better covenant. 23 And the others who became priests were numerous, because death prevented them from continuing in office, 24 but he holds his priesthood permanently since he lives forever. 25 So he is able to save completely those who come to God through him, because he always lives to intercede for them. 26 For it is indeed fitting for us to have such a high priest: holy, innocent, undefiled, separate from sinners, and exalted above the heavens. 27 He has no need to do every day what those priests do, to offer sacrifices first for their own sins and then for the sins of the people, since he did this in offering himself once for all. 28 For the law appoints as high priests men subject to weakness, but the word of solemn affirmation that came after the law appoints a son made perfect forever (Hebrews 7:14-28, emphasis by underscoring mine).

Let’s think of verse 8 this way: Perfection does not need change; only imperfection does. Our Lord is the perfect High Priest. If Jesus Christ does not change, then He must be God, for God does not change. And if He will never change, then His work, in addition to His person, is perfect. And if He is both perfect and changeless, then all of His work, His promises, His purposes, His provisions, and His protection are certain and secure. No wonder the author can speak of an unshakable kingdom that awaits us.

28 So since we are receiving an unshakable kingdom, let us give thanks, and through this let us offer worship pleasing to God in devotion and awe. 29 For our God is indeed a devouring fire (Hebrews 12:28-29).

Having an unshakable kingdom, founded and secured by a perfect and unchanging Great High Priest, gives us every reason to finish the race set before us with endurance, knowing that He is the author and finisher of our faith. Or, as the writer to the Hebrews put it elsewhere,

17 In the same way God wanted to demonstrate more clearly to the heirs of the promise that his purpose was unchangeable, and so he intervened with an oath, 18 so that we who have found refuge in him may find strong encouragement to hold fast to the hope set before us through two unchangeable things, since it is impossible for God to lie. 19 We have this hope as an anchor for the soul, sure and steadfast, which reaches inside behind the curtain, 20 where Jesus our forerunner entered on our behalf, since he became a priest forever in the order of Melchizedek (Hebrews 6:17-20).

Foods, Fads, Falsehoods, And Faith
Hebrews 13:9

Do not be carried away by all sorts of strange teachings. For it is good for the heart to be strengthened by grace, not ritual meals [foods], which have never benefited those who participated in them (Hebrews 13:9).

Of all that the author could have written about, why did he choose to address the matter of food? If we are honest, we would all have to admit that we have a strong attachment to food, especially to “good food.” We see also that food is a prominent subject in the Bible. For example, God seems to use food as an indication of a change of dispensation. As we move through the Bible, we move from eating only green things in Genesis 1:29 to eating meats (minus the blood) in Genesis 9:3-6, to eating only clean foods in the Law of Moses. Then in Mark 7:19 and Acts 10 and 11, we find that all foods are declared clean.

Food often got the people of God into trouble. His desire for food cost Esau his birthright. The Israelites “groused” (complained) in the wilderness and got quail – lots of it. They wanted to turn back to Egypt because of the foods they could eat there. Eating the wrong food made the Israelite unclean. At Mount Sinai, the Israelites had Aaron fashion a golden calf, and their worship of this idol was accompanied with food and “fun” (illicit sex). In the New Testament, some Christians got themselves into trouble by participating in heathen idol worship ceremonies, which included “meats offered to idols” – something God had forbidden.¹³ The Corinthian church got into trouble for its conduct around the Lord’s Table.¹⁴ And last, but not least, there was a fair bit of false teaching regarding the eating (or non-eating) of certain foods:

16 Therefore do not let anyone judge you with respect to food or drink, or in the matter of a feast, new moon, or Sabbath days – 17 these are only the shadow of the things to come, but the reality is Christ! 18 Let no one who delights in humility and the worship of angels pass judgment on you. That person goes on at great lengths about what he has supposedly seen, but he is puffed up with empty notions by his fleshly mind. 19 He has not held fast to the head from whom the whole body, supported and knit together through its ligaments and sinews, grows with a growth that is from God. 20 If you have died with Christ to the elemental spirits of the world, why do you submit to them as though you lived in the world? 21 “Do not handle! Do not taste! Do not touch!” 22 These are all destined to perish with use, founded as they are on human commands and teachings. 23 Even though they have the appearance of wisdom with their self-imposed worship and false humility achieved by an unsparing treatment of the body – a wisdom with no true value – they in reality result in fleshly indulgence (Colossians 2:16-23, emphasis mine).

1 Now the Spirit explicitly says that in the later times some will desert the faith and occupy themselves with deceiving spirits and demonic teachings, 2 influenced by the hypocrisy of liars whose consciences are seared. 3 They will prohibit marriage and require abstinence from foods that God created to be received with thanksgiving by those who believe and know the truth. 4 For every creation of God is good and no food is to be rejected if it is received with thanksgiving. 5 For it is sanctified by God’s word and by prayer (1 Timothy 4:1-5, emphasis mine).

We can tell from our text in Hebrews 13:9 that there were various and sundry teachings regarding foods, none of which contributed to true godliness and spiritual growth (contrary to the claims of their advocates). Neither the eating nor non-eating of these foods profited one spiritually. These were matters of Christian freedom and conscience and were thus not to be imposed upon others or allowed to become a source of division. This is entirely consistent with what the Apostle Paul taught:

1 Now receive the one who is weak in the faith, and do not have disputes over differing opinions. 2 One person believes in eating everything, but the weak person eats only vegetables. 3 The one who eats everything must not despise the one who does not, and the one who abstains must not judge the one who eats everything, for God has accepted him. 4 Who are you to pass judgment on another’s servant? Before his own master he stands or falls. And he will stand, for the Lord is able to make him stand. 5 One person regards one day holier than other days, and another regards them all alike. Each must be fully convinced in his own mind. 6 The one who observes the day does it for the Lord. The one who eats, eats for the Lord because he gives thanks to God, and the one who abstains from eating abstains for the Lord, and he gives thanks to God. 7 For none of us lives for himself and none dies for himself. 8 If we live, we live for the Lord; if we die, we die for the Lord. Therefore, whether we live or die, we are the Lord’s. 9 For this reason Christ died and returned to life, so that he may be the Lord of both the dead and the living. 10 But you who eat vegetables only – why do you judge your brother or sister? And you who eat everything – why do you despise your brother or sister? For we will all stand before the judgment seat of God. 11 For it is written, “As I live, says the Lord, every knee will bow to me, and every tongue will give praise to God.” 12 Therefore, each of us will give an account of himself to God (Romans 14:1-12, emphasis mine).

Now food will not bring us close to God. We are no worse if we do not eat and no better if we do (1 Corinthians 8:8).

From our author’s choice of words, we can discern that there was not just one variety of false teaching on foods, but various and sundry errors abounded. We might say (if you’ll pardon a pun) that teachings about foods came in all flavors. And the worst of it was that a number of saints were being “carried away” by these errors. Debates and divisions abounded, and all over a matter of freedom.

I might insert at this point that a particular teaching or practice regarding foods might not be heretical in and of itself. That is why foods are dealt with as a matter of Christian liberty in the New Testament. There is nothing wrong with eating a vegetarian diet or with trying to eat organically-raised food. But sometimes people can get so carried away with their food (or other) fetishes that they give it far too prominent a place, and it consumes too much time, energy, or money.

Lest I leave the impression that teaching and practice regarding foods is always a matter of liberty, I must also say that this can become a matter of serious doctrinal error. One only needs to read the Book of Galatians, and especially chapter 2, to see that serious error can be involved. From our author’s point of view, strange teachings about foods are especially wrong when they place too much emphasis on what we do, or do not do (legalism/works), as opposed to grace. We are saved by grace, and we are also sanctified by grace. It is not about our doing (or not doing) so much as it is about our dependence on the person and work of Jesus Christ.

5 He saved us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit, 6 whom he poured out on us in full measure through Jesus Christ our Savior. 7 And so, since we have been justified by his grace, we become heirs with the confident expectation of eternal life” (Titus 3:5-7).

For I am sure of this very thing, that the one who began a good work in you will perfect it until the day of Christ Jesus (Philippians 1:6).

6 Therefore, just as you received Christ Jesus as Lord, continue to live your lives in him, 7 rooted and built up in him and firm in your faith just as you were taught, and overflowing with thankfulness. 8 Be careful not to allow anyone to captivate you through an empty, deceitful philosophy that is according to human traditions and the elemental spirits of the world, and not according to Christ (Colossians 2:6-8).

Many are the teachings and practices which consume our time and energy but are really unprofitable:

But avoid foolish controversies, genealogies, quarrels, and fights about the law, because they are useless and empty (Titus 3:9).

Satan is the great deceiver, but he is also the master of distraction. The real issue is this: is the teaching we hear and embrace based upon the Scriptures, Christ-centered, and enabled by grace?

Conclusion

The author’s argument thus far in Hebrews 13 can be summarized in a few words: Those who have trusted in Jesus Christ for salvation and are living the Christian life with endurance and perseverance should persist in their practice of showing brotherly love to one another. This love should be characterized by hospitality to strangers, identification with, and ministry to, those believers who are being persecuted (and who may be imprisoned) for their faith in the Lord Jesus. Brotherly love will be evident as we honor marriage and practice the sexual purity that the divine institution of marriage requires. Brotherly love is demonstrated by a love for the brethren, rather than a love of money. Practicing brotherly love involves risk, but we are assured that our Lord will never leave us or forsake us. Thus we need not fear men, but only reverence God (verses 1-6).

Brotherly love should be apparent in the lives of Christian leaders. We are to reflect on the lives of those whose lives were lived well and have ended well. The faith demonstrated by such leaders should provide us with examples of faith to imitate (verse 7).

While human leaders come and go, and their lives are subject to change, we should focus on the fact that our Great High Priest does not change. He will ever be the God-man whose ministry on our behalf is not subject to change over time. Unlike the Old Testament priests who came and went, our Lord is eternally our High Priest, whose atoning sacrifice at Calvary saves and keeps us for all time (verse 8).

Jesus Christ is the same yesterday, today, and forever. He is God’s full and final revelation to man (Hebrews 1:1-4). And since He never changes, the revelation we have from Him, recorded in the Scriptures (Hebrews 2:1-4), does not change either. Thus, all the new and novel teachings which appeal to the gullible are not only unnecessary, they are false. God’s Word never needs to be edited or updated because “times have changed.” And so new teachings about foods (or anything else) that set aside Scripture and sidetrack Christians are to be avoided like a plague. They contribute nothing to our spiritual lives; rather, they turn our attention from Jesus and from the grace that God has provided in and through Him (verse 9).

So what did our text mean to those who first received and read it, and what does it teach us? The first thing we should learn is the importance of godly leaders. Godly leaders encourage the saints in a way that enables them to “run with endurance the race set before them.” They do this by continually proclaiming the Word of God and by setting an example of godly living and biblical faith. Ungodly leaders seek to obtain and maintain a following by departing from the Scriptures, blazing a trail of their own making.¹⁵ In this case, some of the false teachers were advocating practices related to foods that turned people from Christ and from grace.

The fact that church leaders are mentioned on three separate occasions in chapter 13 (verses 7, 17, and 24) should signal us about the important role that leaders play. It also indicates to us the importance of following the right kind of leaders, leaders committed to practice and to teach the Scriptures, who point men and women to Jesus and the grace that is available through Him.¹⁶

As I read verse 7 and its teaching regarding leaders, I think that a number of these leaders will be those men who have led these saints in the past, who have set a godly example of perseverance in the midst of persecution, and have finished their course faithfully. By inference, verse 7 also instructs us about the leaders we currently follow. Their commitment to the Scriptures and to living by faith is an essential qualification (not to mention those set forth in verses 1-6 of chapter 13).

But I am also wondering if there is not a larger group of leaders in the author’s mind. Would it not be right for us to think of the apostles as leaders of the past who continue to guide us with the Scriptures they penned (by the Holy Spirit), whose faith we should imitate? And what of the great men of church history? Wouldn’t Augustine, Calvin, and Luther also be considered men who have impacted our lives and continue to do so? What I am suggesting is that we may need to remember a much larger number of “leaders” whose faith we are to imitate. Since we did not live when these men lived, we will find it necessary to observe their teaching and manner of life by reading. There are many wonderful books that will help us here. Let us make good use of them as we seek to obey the instruction of our author in our text.

What an encouragement and challenge verse 7 leaves for those of us who are currently leaders or who aspire to the work of leadership. If we would lead well, then we must be grounded in the Scriptures, and we must speak God’s Word, rather than our own insights and novel ideas. We should be leaving a legacy through our leadership so that those who remain after our death may be challenged and encouraged by our faith and practice. Surely this challenge also applies to every parent.

Let us seek to take the words of verse 8 to heart and to put them into practice. The fact that our incarnate Savior is the same yesterday, today, and forever is a solid and unshakable foundation on which to base our lives. It is an anchor for our souls:

17 In the same way God wanted to demonstrate more clearly to the heirs of the promise that his purpose was unchangeable, and so he intervened with an oath, 18 so that we who have found refuge in him may find strong encouragement to hold fast to the hope set before us through two unchangeable things, since it is impossible for God to lie. 19 We have this hope as an anchor for the soul, sure and steadfast, which reaches inside behind the curtain, 20 where Jesus our forerunner entered on our behalf, since he became a priest forever in the order of Melchizedek (Hebrews 6:17-20).

Because the living Word of God will not change, neither will His words need revision, updating, or supplementation. The canon of Scripture is closed, and there is no need to seek for revelation other than what our Lord has revealed.

A changeless Savior and a changeless revelation means that we should be suspicious about that which is new and novel and which has no clear foundation in God’s Word. These are changing times, but we are to live according to changeless truth, and a changeless Savior.

The last election in our country was all about change, and change is certainly taking place. I have never seen change occurring at such a rapid pace as I have seen in the past few months. Quite frankly, most of it is distressing, because it is a departure from the teaching of the Word of God. But in a changing world, we have a changeless Savior who is still “the way, the truth, and the life.” He is still the only means of forgiveness of sins and our only assurance of spending eternity in heaven. He is still seated in heaven at the right hand of the Father, making intercession for us, and preparing a heavenly city in which every one of His blood-bought children will dwell for all eternity. Though false leaders arise and godly leaders pass away, our Great High Priest leads forever as He who is perfect and changeless.

Copyright © 2009 by Robert L. Deffinbaugh. This is the edited manuscript of Lesson 34 in the series, Near to the Heart of God – A Study of the Book of Hebrews, prepared by Robert L. Deffinbaugh on May 3, 2009. Anyone is at liberty to use this lesson for educational purposes only, with or without credit.

¹ While the NET Bible renders the Greek word for food “ritual meals” and the NIV renders “ceremonial foods,” I am not convinced that this specialized meaning is the author’s intent. The error was not merely concerning “ritual meals” but foods in general.

² Unless otherwise indicated, all Scripture quotations are from the NET Bible. The NEW ENGLISH TRANSLATION, also known as THE NET BIBLE, is a completely new translation of the Bible, not a revision or an update of a previous English version. It was completed by more than twenty biblical scholars who worked directly from the best currently available Hebrew, Aramaic, and Greek texts. The translation project originally started as an attempt to provide an electronic version of a modern translation for electronic distribution over the Internet and on CD (compact disk). Anyone anywhere in the world with an Internet connection will be able to use and print out the NET Bible without cost for personal study. In addition, anyone who wants to share the Bible with others can print unlimited copies and give them away free to others. It is available on the Internet at: www.netbible.org

³ The NASB actually renders, “Remember those who led you, who spoke the word of God to you; and considering the result of their conduct, imitate their faith (Hebrews 13:7, NASB95, emphasis mine). While I agree with the sense of this translation, it is not exactly a precise rendering of the Greek participle, which is in the present (not past) tense. More on this later in this lesson.

⁴ See, for example, Acts 20:17-32; 2 Peter 1:12-21.

⁵ Note that in Hebrews 13:7, “spoke” is in the past tense and also that “remember” implies thinking about something past.

⁶ 2 Timothy 4:7.

⁷ See Psalm 73:15.

⁸ See Genesis 12:10-20.

⁹ See 1 Kings 20:13-21.

¹⁰ See 1 Corinthians 11-14.

¹¹ In this instance, as in Hebrews 13:9, false teachers seek to turn grace into a pretext for sin.

¹² We see this in 1 Corinthians 1 as well.

¹³ See 1 Corinthians 8-10.

¹⁴ See 1 Corinthians 11.

¹⁵ See Acts 20:28-32, especially verses 29-30.

¹⁶ See 1 Corinthians 16:15-18.

14 Pursue peace with everyone, and holiness, for without it no one will see the Lord. 15 See to it that no one comes short of the grace of God, that no one be like a bitter root springing up and causing trouble, and through him many become defiled. 16 And see to it that no one becomes an immoral or godless person like Esau, who sold his own birthright for a single meal. 17 For you know that later when he wanted to inherit the blessing, he was rejected, for he found no opportunity for repentance, although he sought the blessing with tears. 18 For you have not come to something that can be touched, to a burning fire and darkness and gloom and a whirlwind 19 and the blast of a trumpet and a voice uttering words such that those who heard begged to hear no more. 20 For they could not bear what was commanded: “If even an animal touches the mountain, it must be stoned.” 21 In fact, the scene was so terrifying that Moses said, “I shudder with fear.” 22 But you have come to Mount Zion, the city of the living God, the heavenly Jerusalem, and to myriads of angels, to the assembly 23 and congregation of the firstborn, who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous, who have been made perfect, 24 and to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks of something better than Abel’s does.

25 Take care not to refuse the one who is speaking! For if they did not escape when they refused the one who warned them on earth, how much less shall we, if we reject the one who warns from heaven? 26 Then his voice shook the earth, but now he has promised, “I will once more shake not only the earth but heaven too.” 27 Now this phrase “once more” indicates the removal of what is shaken, that is, of created things, so that what is unshaken may remain. 28 So since we are receiving an unshakable kingdom, let us give thanks, and through this let us offer worship pleasing to God in devotion and awe. 29 For our God is indeed a devouring fire (Hebrews 12:14-29).³

Introduction

As I was reading the description of the spectacular manifestations that took place at Mount Sinai,⁴ my mind turned to the 2008 Summer Olympics held in Beijing, China. Like my wife and I, most of you probably watched the opening ceremony last August and were impressed by it. And well we should be. In addition to the countless number of man-hours that were expended in preparations for this extravaganza, a great deal of money was spent as well. Conservative estimates of the cost of this one ceremony exceed 100 million dollars. One can only imagine what the folks in London will feel obliged to do to commence the 2012 Olympics.

There is nothing like the spectacular and the sensational to attract and dazzle a crowd. I read recently that the movie “Fast & Furious” was to be released this month. To heighten the movie goers’ experience, a number of theaters will be introducing motion-oriented seats. These seats will move in sync with the scenes of the movie, enhancing the audience’s sense of participation.

A number of churches seem to have been influenced by this attraction to the sensational. No longer can we expect the lack-luster plainness of church as we once knew it. In some churches, one can expect smoke machines, movie set lighting apparatus, incredible sound and speaker systems, and who knows what all to attract and dazzle those who attend. I couldn’t help but wonder how much equipment it would take to create a spectacular reenactment of the giving of the Law at Mount Sinai. The question we would have to ask is this: “How effective is the spectacular in bringing people to faith in Jesus and in making disciples of them?” I believe our text speaks to this question, providing us with an answer that might significantly reduce some church budgets.

Review

The Book of Hebrews is about Jesus, who came to earth in human flesh as the perfect manifestation of God on earth (1:1-4). He is superior to the angels, to Moses, and to the Aaronic priesthood. His dwelling place at the Father’s right hand is superior to the tabernacle. The New Covenant, which He inaugurated by the shedding of His blood, is superior to the Old, and His once-for-all sacrifice is sufficient to save and sanctify everyone who receives God’s salvation by faith in Jesus. Because of His superior sacrifice, men are now able to draw near to God, and thus the author exhorts his readers to do so in chapter 10 (verses 19-23). This is accompanied by an exhortation to encourage others in their faith (10:24-25) and a warning against deliberately continuing a life of sin (10:26-31). This warning is followed by an encouragement, based upon their faithful service and perseverance in an earlier period of persecution (10:32-39).

Chapter 11 is all about faith. Here, the author demonstrates that all of those who gained God’s approval did so on the basis of faith. Since salvation is the result of the sacrifice of Jesus at Calvary, men are not saved by their good works, but on the basis of their faith in the Great High Priest after the order of Melchizedek (Jesus).

Chapter 12 begins with a reminder that the Hebrew Christians have a great host of witnesses not merely looking on, but cheering them on as they run the race set before them. Thus the author encourages his readers to run the race set before them with endurance. They are to do this with their eyes fixed on Jesus, who is the founder and finisher of the faith (12:1-3). They are also exhorted to endure suffering and adversity as divine discipline, lovingly administered for their growth and sanctification (12:4-13). The Hebrew saints are also exhorted to minister to others, for their own good and also for the good of the church (12:14-17). This leads the author to contrast Mount Sinai (12:18-21) with Mount Zion (12:22-24), followed by some closing words of warning and exhortation (12:25-29).

Paraphrase of Hebrews 12:1-17

In the presence of those Old Testament men and women of faith who are looking on with great interest, run with endurance the race God has set before you (verse 1), keeping Jesus foremost in your minds, especially the endurance He displayed in completing His mission by enduring⁵ the agony of the wrath of both God and men.

Recognize, too, that part of running the race set before you is enduring the pain and persecution of this life as divine discipline, metered out by a loving Father which, incidentally, is also proof of your sonship.

Having been encouraged and strengthened by knowing this, you must also pay attention to your brethren, some of whom are weak in their faith, and some of whom are lost. You are to minister to them for their sakes, and because they can become a stumbling block to others in the church. You are not to stand idly by while someone becomes immoral or ungodly – someone like Esau, who had no faith in God and no regard for His promise of spiritual blessing. Consequently, he exchanged his spiritual birthright for a bowl of stew, a decision he could not reverse when he regretted his folly.

The Two Mountains
Hebrews 12:18-24

18 For you have not come to something that can be touched, to a burning fire and darkness and gloom and a whirlwind 19 and the blast of a trumpet and a voice uttering words such that those who heard begged to hear no more. 20 For they could not bear what was commanded: “If even an animal touches the mountain, it must be stoned.” 21 In fact, the scene was so terrifying that Moses said, “I shudder with fear.”

22 But you have come to Mount Zion, the city of the living God, the heavenly Jerusalem, and to myriads of angels, to the assembly 23 and congregation of the firstborn, who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous, who have been made perfect, 24 and to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks of something better than Abel’s does (Hebrews 12:18-24, emphasis by underscoring mine).

The first difficulty I had to deal with in these verses was the first word, “For.” Strangely, it is missing in the NIV; but then perhaps it isn’t so strange.⁶ Maybe the translators could not see the logical connection, and so they simply omitted the “For.” I was pleased to see that John Piper did see the connection.⁷ I think the connection indicated by the “For” in verse 18 links the contrast between the two mountains in verses 18-24 with the unbelief and immorality of Esau in verses 16-17.

According to our author, Esau was both immoral and ungodly (an unbeliever). I see these two assessments as both being rooted in the same problem. Esau was a man who, unlike the people of faith named in chapter 11, did not look for God’s blessings after their death.⁸ Esau was a man who did not believe in what he could not see. The spiritual blessings which accompanied the birthright of the firstborn were “unseen” future promises; the bowl of stew was something he could see, and smell, and (if he traded his birthright for it) taste. Similarly, Esau’s immorality was yet another evidence of his desire for present physical pleasure, as opposed to delayed divine blessings.

So what does this have to do with the author contrasting Mount Sinai and Mount Zion (as indicated by the connective, “For”)? It further pursues Esau’s failure of faith, but in a way that is more obviously related to the lives of the Hebrew Christians to whom this epistle was penned. Let me summarize the author’s point (as I understand it) and then deal with it in greater detail.

Mount Sinai is something like Jacob’s stew, while Mount Zion is like Esau’s birthright. The birthright and its blessings were vastly better, but these were future and thus as yet “unseen.” The revelation of God to Israel at Mount Sinai was seen, heard, smelled (the smoke), and felt (the earthquakes). The law that was given set forth God’s conditions for Israel’s enjoyment of an earthly kingdom. Judaism clung to Sinai, Moses, and the Old Covenant because it seemed to offer a more immediate (albeit inferior) and more visible kingdom.

Mount Zion, on the other hand, represents a spiritual city (“the heavenly Jerusalem,” verse 22) and thus a spiritual kingdom. Mount Zion represents all that Christians hope for in the next life and that for which they are willing to make great sacrifices in this life. Just as Esau had to make a choice between a bowl of stew and God’s promised blessings, so the readers must choose between a present, earthly, Jewish kingdom (Mount Sinai) with its earthly temple, or God’s promised eternal kingdom (Mount Zion).

The Spectacular Scene at Sinai

The “For” which commences verse 18 explains the reason for the author’s warning about Esau. Esau was a man who lacked faith in God, and thus he made his choices on the basis of what he could see and smell and eat. We, along with the first recipients of this epistle, have not come to a present, physical kingdom, introduced by spectacular sights, smells, sounds, and feelings (earthquakes). Such were the events surrounding the giving of the law at Mount Sinai, but we have come to something much different; we have come to Mount Zion.

You have to admit that for those who insist upon empirical (scientific) evidence in order to believe would not have lacked sufficient proof of God’s presence on Mount Sinai. When we go back to the account of the giving of the law in Exodus 19 and 20, and the repetition of that account in Deuteronomy 4 and 5, we are reminded of some very dramatic evidences of God’s presence among His people. The mountain was so holy (because of its proximity to God) that it could not be touched. There was a burning fire and dark clouds, a whirlwind, earthquakes, and trumpet blasts that would have even impressed and terrified the young people who drive around in their cars with their stereos blasting so loud you can hear them a block away.

I do not wish to minimize the impact that the sights and sounds of Sinai had upon those who witnessed them. These were so awesome that even Moses was terrified by what he observed:

In fact, the scene was so terrifying that Moses said, “I shudder with fear” (Hebrews 12:21).

But I want you to take note of what it was that most terrified those Israelites who witnessed the events at Mount Sinai. It was not just the events surrounding the giving of the law that caused the Israelites to fear; it was the words of the law itself:

. . . and a voice uttering words such that those who heard begged to hear no more. 20 For they could not bear what was commanded: “If even an animal touches the mountain, it must be stoned” (Hebrews 12:19b-20).

What is so frightening about this command that our author would use it to illustrate the fearfulness of the Israelites? Here’s the way I see it. The reality behind this command is the holiness of God. He is (apart from God’s provision in Jesus Christ) unapproachable by sinful men. He is so holy that even animals cannot get too close, or they must be put to death. So far as sin is concerned, animals are innocent – that is, they do not willfully sin as men do. (I think this is why they were used for sacrifices.) But if God requires that innocent animals be put to death for encroaching on God’s sacred space, then what does this imply for sinful men?

I do think it is important for us to grasp the fact that Israel’s fears are not merely based upon the spectacular events at Sinai, but rather upon the revelation of God’s law. As I was reading the account of the giving of the law in Exodus 19 and 20, I noted that while the spectacular events were taking place before the eyes of the Israelites, the danger was that curious Israelites would draw too near to observe these things “up close and personal.” Thus we read,

16 On the third day in the morning there was thunder and lightning and a dense cloud on the mountain, and the sound of a very loud horn; all the people who were in the camp trembled. 17 Moses brought the people out of the camp to meet God, and they took their place at the foot of the mountain. 18 Now Mount Sinai was completely covered with smoke because the Lord had descended on it in fire, and its smoke went up like the smoke of a great furnace, and the whole mountain shook violently. 19 When the sound of the horn grew louder and louder, Moses was speaking and God was answering him with a voice. 20 The Lord came down on Mount Sinai, on the top of the mountain, and the Lord summoned Moses to the top of the mountain, and Moses went up. 21 The Lord said to Moses, “Go down and solemnly warn the people, lest they force their way through to the Lord to look, and many of them perish (Exodus 19:16-21, emphasis mine).

Go to Six Flags or Disneyland and you will see that people line up to take the scariest rides. There is something fascinating, drawing, about the spectacular and the awesome. This is why God had to repeatedly instruct Moses to warn the Israelites not to get too close to the mountain.⁹ It is not until after the Ten Commandments are given to the people (Exodus 20:1-17) that they become so frightened that they want Moses to speak to God from then on:

18 All the people were seeing the thundering and the lightning, and heard the sound of the horn, and saw the mountain smoking – and when the people saw it they trembled with fear and kept their distance. 19 They said to Moses, “You speak to us and we will listen, but do not let God speak with us, lest we die.” 20 Moses said to the people, “Do not fear, for God has come to test you, that the fear of him may be before you so that you do not sin.” 21 The people kept their distance, but Moses drew near the thick darkness where God was (Exodus 20:18-21).

Lest we think that the Israelites wrongly responded to this situation, we should be reminded of these words in Deuteronomy:

22 The Lord said these things to your entire assembly at the mountain from the middle of the fire, the cloud, and the darkness with a loud voice, and that was all he said. Then he inscribed the words on two stone tablets and gave them to me. 23 Then, when you heard the voice from the midst of the darkness while the mountain was ablaze, all your tribal leaders and elders approached me. 24 You said, “The Lord our God has shown us his great glory and we have heard him speak from the middle of the fire. It is now clear to us that God can speak to human beings and they can keep on living. 25 But now, why should we die, because this intense fire will consume us! If we keep hearing the voice of the Lord our God we will die! 26 Who is there from the entire human race who has heard the voice of the living God speaking from the middle of the fire as we have, and has lived? 27 You go near so that you can hear everything the Lord our God is saying and then you can tell us whatever he says to you; then we will pay attention and do it.” 28 When the Lord heard you speaking to me, he said to me, “I have heard what these people have said to you – they have spoken well. 29 If only it would really be their desire to fear me and obey all my commandments in the future, so that it may go well with them and their descendants forever (Deuteronomy 5:22-29, emphasis mine).

The splendor and spectacularity of the events at Mount Sinai were intended to inspire a reverence and awe for God that would encourage obedience to His commands. Contrary to the teaching of Jewish legalists, the law was not given so that the Israelites could earn God’s favor by doing good. The law served to reveal man’s sin and his need for a Savior. This is Paul’s argument in Romans 3:

19 Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the whole world may be held accountable to God. 20 For no one is declared righteous before him by the works of the law, for through the law comes the knowledge of sin. 21 But now apart from the law the righteousness of God (which is attested by the law and the prophets) has been disclosed – 22 namely, the righteousness of God through the faithfulness of Jesus Christ for all who believe. For there is no distinction, 23 for all have sinned and fall short of the glory of God. 24 But they are justified freely by his grace through the redemption that is in Christ Jesus (Romans 3:19-24).

So what is it about Mount Sinai that our author wants us to grasp? The sensory events accompanying the giving of the law were numerous, spectacular, and impressive. One could not ask for more impressive or substantial proof, not only of God’s existence, but of His majesty, power, and holiness. In spite of their immediate impact on the Israelites, these awesome manifestations of God’s power and holiness did not produce faith or obedience. God miraculously (and spectacularly) humbled the “gods” of Egypt and then parted the Red Sea for His people to pass through. Shortly after this, He gave Israel His law, accompanied with a grand display of His awesome holiness at Mount Sinai. But after all this, the Israelites still murmured and grumbled and rebelled against God. While they were still at the base of Mount Sinai and Moses was still on the mountain, they had Aaron fashion a golden calf, which they worshipped like the heathen (see Exodus 32).

The Hebrew Christians are told that they have not come to Mount Sinai; instead, they have come to Mount Zion:

22 But you have come to Mount Zion, the city of the living God, the heavenly Jerusalem, and to myriads of angels, to the assembly 23 and congregation of the firstborn, who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous, who have been made perfect, 24 and to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks of something better than Abel’s does (Hebrews 12:22-24, emphasis by underscoring mine).

We have already been told that Abraham and the Old Testament saints were not looking for an earthly city, but a heavenly one.¹⁰ And thus our author makes it clear that the “Mount Zion” of which he speaks is not the earthly Jerusalem (and its temple), but the heavenly Jerusalem. This would be the “Jerusalem” we read about in Revelation 21:

1 Then I saw a new heaven and a new earth, for the first heaven and earth had ceased to exist, and the sea existed no more. 2 And I saw the holy city – the new Jerusalem – descending out of heaven from God, made ready like a bride adorned for her husband (Revelation 21:1-2).

When we read Revelation chapters 4 and 5, this is the fulfillment of what the author of Hebrews has described as our heavenly hope. This spiritual Jerusalem which we await will be a very well populated place. There will be myriads¹¹ of angels present. Also there will be “the assembly and congregation of the firstborn who are enrolled in heaven” and “the spirits of the righteous, who have been made perfect.” I take it that this covers not only the Old Testament saints who died in faith without yet receiving the promises, but also present day believers who still live in the world.

It is interesting to notice who isn’t mentioned in the description of heaven, especially because it is so often the focus of Christian thought and conversations concerning heaven. We do not read that in heaven there is mother and father, sister or brother, son or daughter (even the family pet). Now I believe that we will see our saved loved ones in heaven, but I don’t think this should be our focus. Our primary focus and desire should be to dwell in the presence of our Lord (indeed, of the entire Godhead). And thus we read that the heavenly Jerusalem is the place where we will dwell in the presence of God the Father and God the Son, our Great High Priest.

The Father is referred to as “the Judge of all.” This is not the designation I would have expected, and yet it makes perfect sense. The revelation of God at Mount Sinai highlighted His holiness, which prompted the Israelites to shrink back in fear. At Mount Zion, God is present as well, and with some of the same evidences of His holiness:

2 Immediately I was in the Spirit, and a throne was standing in heaven with someone seated on it! 3 And the one seated on it was like jasper and carnelian in appearance, and a rainbow looking like it was made of emerald encircled the throne. 4 In a circle around the throne were twenty-four other thrones, and seated on those thrones were twenty-four elders. They were dressed in white clothing and had golden crowns on their heads. 5 From the throne came out flashes of lightning and roaring and crashes of thunder. Seven flaming torches, which are the seven spirits of God, were burning in front of the throne 6 and in front of the throne was something like a sea of glass, like crystal (Revelation 4:2-6a, emphasis mine).

And yet men do not shrink away in fear. Why is this? It is because the Father’s wrath has been satisfied by the sacrifice of the Son. That is what we read in both Hebrews and Revelation:

And to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks of something better than Abel’s does (Hebrews 12:24).

7 Then he came and took the scroll from the right hand of the one who was seated on the throne, 8 and when he had taken the scroll, the four living creatures and the twenty-four elders threw themselves to the ground before the Lamb. Each of them had a harp and golden bowls full of incense (which are the prayers of the saints). 9 They were singing a new song:

“You are worthy to take the scroll

and to open its seals

because you were killed,

and at the cost of your own blood you have purchased for God

persons from every tribe, language, people, and nation.

10 You have appointed them as a kingdom and priests to serve our God,

and they will reign on the earth.”

11 Then I looked and heard the voice of many angels in a circle around the throne, as well as the living creatures and the elders. Their number was ten thousand times ten thousand – thousands times thousands – 12 all of whom were singing in a loud voice:

“Worthy is the lamb who was killed

to receive power and wealth

and wisdom and might

and honor and glory and praise!”

13 Then I heard every creature – in heaven, on earth, under the earth, in the sea, and all that is in them – singing:

“To the one seated on the throne and to the Lamb

be praise, honor, glory, and ruling power forever and ever!”

14 And the four living creatures were saying “Amen,” and the elders threw themselves to the ground

The reason why countless men and women may now draw near in worship is that Jesus Christ, the Great High Priest of the order of Melchizedek, has offered Himself as the sacrifice for their sins, once for all.¹² He is the mediator of the New Covenant, and thus His sprinkled blood speaks of far better things than does the blood of Abel.

8 Cain said to his brother Abel, “Let’s go out to the field.” While they were in the field, Cain attacked his brother Abel and killed him. 9 Then the Lord said to Cain, “Where is your brother Abel?” And he replied, “I don’t know! Am I my brother’s guardian?” 10 But the Lord said, “What have you done? The voice of your brother’s blood is crying out to me from the ground! 11 So now, you are banished from the ground, which has opened its mouth to receive your brother’s blood from your hand” (Genesis 4:8-11, emphasis mine).

Abel’s blood – the blood Cain shed when he murdered his brother – was speaking, just as God said. It was crying out for justice. How different was the sprinkled blood of the Lord Jesus. It covered the sins of all who claim it for salvation. And heaven will afford all eternity for men to praise God for it.¹³

A Word of Warning and Exhortation
Hebrews 12:25-29

25 Take care not to refuse the one who is speaking! For if they did not escape when they refused the one who warned them on earth, how much less shall we, if we reject the one who warns from heaven? 26 Then his voice shook the earth, but now he has promised, “I will once more shake not only the earth but heaven too.” 27 Now this phrase “once more” indicates the removal of what is shaken, that is, of created things, so that what is unshaken may remain. 28 So since we are receiving an unshakable kingdom, let us give thanks, and through this let us offer worship pleasing to God in devotion and awe. 29 For our God is indeed a devouring fire (Hebrews 12:25-29).

The words God spoke to the Israelites at Mount Sinai were those which the Israelites could not bear (Hebrews 12:19-20). These were the words of the Old Covenant, words written on stone. But the words which God has spoken by His Son are words written on hearts of flesh:

1 After God spoke long ago in various portions and in various ways to our ancestors through the prophets, 2 in these last days he has spoken to us in a son, whom he appointed heir of all things, and through whom he created the world. 3 The Son is the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high (Hebrews 1:1-3).

Therefore we must pay closer attention to what we have heard, so that we do not drift away. 2 For if the message spoken through angels proved to be so firm that every violation or disobedience received its just penalty, 3 how will we escape if we neglect such a great salvation? It was first communicated through the Lord and was confirmed to us by those who heard him, 4 while God confirmed their witness with signs and wonders and various miracles and gifts of the Holy Spirit distributed according to his will (Hebrews 2:1-4).

2 You yourselves are our letter, written on our hearts, known and read by everyone, 3 revealing that you are a letter of Christ, delivered by us, written not with ink but by the Spirit of the living God, not on stone tablets but on tablets of human hearts (2 Corinthians 3:2-3).

Consequently, the author can strongly urge his readers not to respond as the Israelites did at Mount Sinai (and afterwards!). Instead, they are to respond as those who have come to Mount Zion. They are to hear and to heed what God has spoken through His Son. And they are to learn from Mount Sinai just how serious the consequences are for rejecting God’s Word. The author argues here from the lesser to the greater. If God dealt severely with the Israelites for rejecting the warnings He uttered from Mount Sinai, how much greater will the consequences be for rejecting Him (Jesus), who warns us from heaven?

Consistent with the author’s style, he usually follows his warnings with a word of encouragement. And so we find great encouragement in verses 26-29.

26 Then his voice shook the earth, but now he has promised, “I will once more shake not only the earth but heaven too.” 27 Now this phrase “once more” indicates the removal of what is shaken, that is, of created things, so that what is unshaken may remain. 28 So since we are receiving an unshakable kingdom, let us give thanks, and through this let us offer worship pleasing to God in devotion and awe. 29 For our God is indeed a devouring fire (Hebrews 12:26-29).

Note the contrast between “Then” and “now” (verse 26), and by inference between “Mount Sinai” and “Mount Zion.” One of the phenomena that occurred at Sinai was the shaking of the earth:

17 Moses brought the people out of the camp to meet God, and they took their place at the foot of the mountain. 18 Now Mount Sinai was completely covered with smoke because the Lord had descended on it in fire, and its smoke went up like the smoke of a great furnace, and the whole mountain shook violently (Exodus 19:17-18, emphasis mine).

Our author then takes up the prophetic theme of a future “shaking” that will occur in the end times, a theme found in both Old and New Testaments:

6 “Moreover, the Lord who rules over all says: ‘In just a little while I will once again shake the sky and the earth, the sea and the dry ground’” (Haggai 2:6).

13 “So I will shake the heavens,

and the earth will shake loose from its foundation,

because of the fury of the Lord who commands armies,

in the day he vents his raging anger” (Isaiah 13:13).

18 . . . For the floodgates of the heavens are opened up

and the foundations of the earth shake.

19 The earth is broken in pieces,

the earth is ripped to shreds,

the earth shakes violently.

20 The earth will stagger around like a drunk;

it will sway back and forth like a hut in a windstorm.

Its sin will weigh it down,

and it will fall and never get up again (Isaiah 24:18-20).

6 “You will hear of wars and rumors of wars. Make sure that you are not alarmed, for this must happen, but the end is still to come. 7 For nation will rise up in arms against nation, and kingdom against kingdom. And there will be famines and earthquakes in various places. 8 All these things are the beginning of birth pains” (Matthew 24:6-8).

12 Then I looked when the Lamb opened the sixth seal, and a huge earthquake took place; the sun became as black as sackcloth made of hair, and the full moon became blood red; 13 and the stars in the sky fell to the earth like a fig tree dropping its unripe figs when shaken by a fierce wind. 14 The sky was split apart like a scroll being rolled up, and every mountain and island was moved from its place. 15 Then the kings of the earth, the very important people, the generals, the rich, the powerful, and everyone, slave and free, hid themselves in the caves and among the rocks of the mountains. 16 They said to the mountains and to the rocks, “Fall on us and hide us from the face of the one who is seated on the throne and from the wrath of the Lamb, 17 because the great day of their wrath has come, and who is able to withstand it?” (Revelation 6:12-17).

17 Finally the seventh angel poured out his bowl into the air and a loud voice came out of the temple from the throne, saying: “It is done!” 18 Then there were flashes of lightning, roaring, and crashes of thunder, and there was a tremendous earthquake – an earthquake unequaled since humanity has been on the earth, so tremendous was that earthquake. 19 The great city was split into three parts and the cities of the nations collapsed. So Babylon the great was remembered before God, and was given the cup filled with the wine made of God’s furious wrath (Revelation 16:17-19).

The shaking of the earth includes a political “shakeup” as well as a physical “shakeup” (earthquakes). This “shaking” spells the end of the world as we know it. And at the same time, there is the promise of the “new heavens and new earth” that will follow. And so our author is surely right to speak of the final shaking as the termination of many things, as well as the inauguration of a whole new entity – Mount Zion, and the New Jerusalem.

Why does the author choose to cite Haggai 2:6 instead of one of the other prophetic texts? Let me suggest some reasons. First, the author cites Haggai 2:6 because it speaks not only of judgment and destruction, but of a new creation with even greater glory. Second, the text in Haggai speaks specifically of Jerusalem and the temple.

2 “Ask the following questions to Zerubbabel son of Shealtiel, governor of Judah, the high priest Joshua son of Jehozadak, and the remnant of the people: 3 ‘Who among you survivors saw the former splendor of this temple? How does it look to you now? Isn’t it nothing by comparison? 4 Even so, take heart, Zerubbabel,’ says the Lord. ‘Take heart, Joshua son of Jehozadak, the high priest, and all you citizens of the land,’ says the Lord, ‘and begin to work. For I am with you,’ says the Lord who rules over all. 5 ‘Do not fear, because I made a promise to your ancestors when they left Egypt, and my spirit even now testifies to you.’ 6 Moreover, the Lord who rules over all says: ‘In just a little while I will once again shake the sky and the earth, the sea and the dry ground. 7 I will also shake up all the nations, and they will offer their treasures; then I will fill this temple with glory,’ says the Lord who rules over all. 8 ‘The silver and gold will be mine,’ says the Lord who rules over all. 9 ‘The future splendor of this temple will be greater than that of former times,’ the Lord who rules over all declares, ‘and in this place I will give peace’” (Haggai 2:2-9).

We dare not forget the attachment the Jews, including the Lord’s disciples, had to Jerusalem and to the temple:

1 Now as Jesus was going out of the temple courts, one of his disciples said to him, “Teacher, look at these tremendous stones and buildings!” (Mark 13:1)

59 The chief priests and the whole Sanhedrin were trying to find false testimony against Jesus so that they could put him to death. 60 But they did not find anything, though many false witnesses came forward. Finally two came forward 61 and declared, “This man said, ‘I am able to destroy the temple of God and rebuild it in three days’” (Matthew 26:59-61).

13 They brought forward false witnesses who said, “This man does not stop saying things against this holy place and the law. 14 For we have heard him saying that Jesus the Nazarene will destroy this place and change the customs that Moses handed down to us” (Acts 6:13-14).¹⁴

27 When the seven days were almost over, the Jews from the province of Asia who had seen him in the temple area stirred up the whole crowd and seized him, 28 shouting, “Men of Israel, help! This is the man who teaches everyone everywhere against our people, our law, and this sanctuary! Furthermore he has brought Greeks into the inner courts of the temple and made this holy place ritually unclean!” 29 (For they had seen Trophimus the Ephesian in the city with him previously, and they assumed Paul had brought him into the inner temple courts.) (Acts 21:27-29)

I believe that one of the temptations the Hebrew believers faced was to forsake the simplicity of the gospel and New Testament worship for the splendor and ceremony of Old Covenant worship in the temple at Jerusalem. Little did they realize (though Jesus had clearly told His disciples) that the temple and Jerusalem were soon to be destroyed.¹⁵

The parallel of this quotation from Haggai 2:6, and the circumstances facing the Hebrew believers to whom our epistle is written, is striking. In Haggai, the glorious temple in Jerusalem built by Solomon had been destroyed, as had the city of Jerusalem. The Jews returned to their land from Babylon and began to rebuild both the city and the temple. But when some of these Jews began to celebrate the rebuilding of the temple, others began to weep:

10 When the builders established the Lord’s temple, the priests, ceremonially attired and with their clarions, and the Levites (the sons of Asaph) with their cymbals, stood to praise the Lord according to the instructions left by King David of Israel. 11 With antiphonal response they sang, praising and glorifying the Lord:

“For he is good;

his loyal love toward Israel is forever.”

All the people gave a loud shout as they praised the Lord when the temple of the Lord was established. 12 Many of the priests, the Levites, and the leaders – older people who had seen with their own eyes the former temple while it was still established – were weeping loudly, and many others raised their voice in a joyous shout. 13 People were unable to tell the difference between the sound of joyous shouting and the sound of the people’s weeping, for the people were shouting so loudly that the sound was heard a long way off (Ezra 3:10-13).

When the foundations for the new temple were laid, people could envision the completion of the temple. But the old timers remembered the splendor and glory of the former temple, as this one paled in comparison, and thus they wept. Those who had not seen the first temple rejoiced. And thus we read of a mixture of weeping and rejoicing.

Haggai is written to encourage these Jews to finish the construction of the temple, but his words have a much more distant application as well, just as our author points out. The glory of the second temple appeared to be inferior to that of the first, but the true glory of the temple is that it is God’s dwelling place among His people. God will shake all creation, and the result will be that the nations will come to God’s dwelling place with all their wealth. The latter glory after this “shaking” will vastly surpass the former glory of the first temple.

I believe that our author is contrasting the greater glory of Mount Zion with the former glory of Mount Sinai. So, too, he contrasts the “shaking” of Sinai with the “shaking” of Haggai. There is to be a future shaking, when the old will be “shaken out” and the new will be brought in. The new will have much greater glory than the old. And the new will last forever.

Do these Hebrew saints have a strong attraction to Jerusalem and to Herod’s temple? Does there appear to be little glory in the simplicity of New Testament worship – often meeting in houses, and with its symbols being bread and wine? Mount Zion is ahead! And the glory of Mount Zion far surpasses that of Sinai. And Mount Zion will be an “unshakable” kingdom, which will never pass away or diminish in its glory.

So, if our kingdom – Mount Zion – is a greater kingdom, with greater glory, and it is “unshakable,” then the readers of this great epistle should not be so easily “shaken” by the trials and tribulations of their day, or even of the greater difficulties that are soon to come their way. Looking for an “unshakable” kingdom should produce unshakable saints.

The final verses – verses 28 and 29 – are very important, as is the way they are translated:

28 Therefore, 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; 29 for our God is a consuming fire (Hebrews 12:28-29, NASB, emphasis mine).

28 So since we are receiving an unshakable kingdom, let us give thanks, and through this let us offer worship pleasing to God in devotion and awe. 29 For our God is indeed a devouring fire (Hebrews 12:28-29, NET Bible, emphasis mine).

28 Therefore, since we are receiving a kingdom that cannot be shaken, let us hold on to grace. By it, we may serve God acceptably, with reverence and awe; 29 for our God is a consuming fire (Hebrews 12:28-29, CSB, emphasis mine).

Virtually every translation renders verse 28 as do the NET Bible and the NASB: “Let us show gratitude.” or “Let us give thanks.” But I think that we dare not set aside the meaning conveyed by the Holman Christian Standard Bible: “Let us hold on to grace.” There may be a double meaning intended here, but I don’t think we dare overlook the exhortation to hold firmly to grace, especially in the light of what we have just read:

See to it that no one comes short of the grace of God, that no one be like a bitter root springing up and causing trouble, and through him many become defiled (Hebrews 12:15, emphasis mine).

In addition to this, we will soon see the same word employed in chapter 13:

Do not be carried away by all sorts of strange teachings. For it is good for the heart to be strengthened by grace, not ritual meals, which have never benefited those who participated in them (Hebrews 13:9, emphasis mine).

Then, too, there is the Book of Galatians, where Paul is strongly correcting the false teaching of the Judaizers, who sought to turn these believers from grace to law:

1 For freedom Christ has set us free. Stand firm, then, and do not be subject again to the yoke of slavery. 2 Listen! I, Paul, tell you that if you let yourselves be circumcised, Christ will be of no benefit to you at all! 3 And I testify again to every man who lets himself be circumcised that he is obligated to obey the whole law. 4 You who are trying to be declared righteous by the law have been alienated from Christ; you have fallen away from grace! 5 For through the Spirit, by faith, we wait expectantly for the hope of righteousness. 6 For in Christ Jesus neither circumcision nor uncircumcision carries any weight – the only thing that matters is faith working through love (Galatians 5:1-6, emphasis mine).

Since the kingdom for which we hope is an “unshakable” one, then we should not be shaken from the grace which alone will bring us there. Should we “give thanks” for this grace? Of course! But it is grace that I believe our author has primarily in view. It is on the basis of this grace that we will be able to worship God in both devotion and awe. And that “awe” is due, in part, to the fact that our God is the same God who revealed Himself and His law to the Israelites at Mount Sinai. He is indeed a devouring fire, and we should be humbled by the fact that it was grace that brought about the sprinkling of our Lord’s blood so that we could draw near to God in worship.

Conclusion

As we conclude this lesson, let me suggest a few major themes from our text and some of their implications.

First, seeing isn’t necessarily believing, but believing is seeing. In chapters 3 and 4, our author has emphatically underscored the fact that the first generation of Israelites to leave Egypt – that generation who were participants in the drama that was played out at Mount Sinai – failed by reason of unbelief and disobedience.¹⁶ The empirical evidence could not have been piled higher or deeper, and yet they did not believe. Those who lived during the days our Lord ministered on this earth kept asking for signs, but these signs did not make believers out of most. Those who believed God’s promises did so on the basis of God’s Word, thus those who believed “saw” the unseen certainties of eternal blessings.¹⁷ Faith is not based upon sight, but it gives us sight.

16 Therefore we do not despair, but even if our physical body is wearing away, our inner person is being renewed day by day. 17 For our momentary, light suffering is producing for us an eternal weight of glory far beyond all comparison 18 because we are not looking at what can be seen but at what cannot be seen. For what can be seen is temporary, but what cannot be seen is eternal. 5:1 For we know that if our earthly house, the tent we live in, is dismantled, we have a building from God, a house not built by human hands, that is eternal in the heavens. 2 For in this earthly house we groan, because we desire to put on our heavenly dwelling, 3 if indeed, after we have put on our heavenly house, we will not be found naked. 4 For we groan while we are in this tent, since we are weighed down, because we do not want to be unclothed, but clothed, so that what is mortal may be swallowed up by life. 5 Now the one who prepared us for this very purpose is God, who gave us the Spirit as a down payment. 6 Therefore we are always full of courage, and we know that as long as we are alive here on earth we are absent from the Lord – 7 for we live by faith, not by sight (2 Corinthians 4:16-5:7).

Second, the spectacular and the sensational do not strengthen our faith and produce endurance as much as suffering does. There are some today who seem to desire to live from one miracle to the next, always depending upon some miraculous event or spectacular experience to keep them going. Job did not have that luxury, nor did Asaph in Psalm 73, or Joseph in his years of suffering, to mention just a few. The point our author is making in our text is that while the spectacular does not tend to produce endurance and perseverance, suffering does. That is why the readers are exhorted to endure their afflictions as divine discipline.¹⁸ It is suffering that deepens and enriches our faith, thus producing endurance:

2 “Remember the whole way by which he has brought you these forty years through the desert so that he might, by humbling you, test you to see if you have it within you to keep his commandments or not. 3 So he humbled you by making you hungry and then feeding you with unfamiliar manna. He did this to teach you that humankind cannot live by bread alone, but also by everything that comes from the Lord’s mouth. 4 Your clothing did not wear out nor did your feet swell all these forty years. 5 Be keenly aware that just as a parent disciplines his child, the Lord your God disciplines you. 6 So you must keep his commandments, live according to his standards, and revere him” (Deuteronomy 8:2-6).

25 Whom do I have in heaven but you?

I desire no one but you on earth.

26 My flesh and my heart may grow weak,

but God always protects my heart and gives me stability.

27 Yes, look! Those far from you die;

you destroy everyone who is unfaithful to you.

28 But as for me, God’s presence is all I need.

I have made the sovereign Lord my shelter,

as I declare all the things you have done (Psalm 73:25-28).

67 Before I was afflicted I used to stray off,

but now I keep your instructions.

68 You are good and you do good.

Teach me your statutes!

. . . 71 It was good for me to suffer,

so that I might learn your statutes.

72 The law you have revealed is more important to me

than thousands of pieces of gold and silver (Psalm 119:67-72).

1 Therefore, since we have been declared righteous by faith, we have peace with God through our Lord Jesus Christ, 2 through whom we have also obtained access by faith into this grace in which we stand, and we rejoice in the hope of God’s glory. 3 Not only this, but we also rejoice in sufferings, knowing that suffering produces endurance, 4 and endurance, character, and character, hope. 5 And hope does not disappoint, because the love of God has been poured out in our hearts through the Holy Spirit who was given to us (Romans 5:1-5).

7 During his earthly life Christ offered both requests and supplications, with loud cries and tears, to the one who was able to save him from death and he was heard because of his devotion. 8 Although he was a son, he learned obedience through the things he suffered. 9 And by being perfected in this way, he became the source of eternal salvation to all who obey him (Hebrews 5:7-9).

This seems to be a lesson that Elijah needed to learn. Fire coming down from heaven at Mount Carmel was indeed spectacular, and it produced the appearance of momentary allegiance to God. But it didn’t last, as Elijah soon realized. Elijah was ready to throw in the prophetic towel, but God sent him back to Mount Sinai,¹⁹ where he learned an important lesson:

11 The Lord said, “Go out and stand on the mountain before the Lord. Look, the Lord is ready to pass by.” A very powerful wind went before the Lord, digging into the mountain and causing landslides, but the Lord was not in the wind. After the windstorm there was an earthquake, but the Lord was not in the earthquake. 12 After the earthquake, there was a fire, but the Lord was not in the fire. After the fire, there was a soft whisper. 13 When Elijah heard it, he covered his face with his robe and went out and stood at the entrance to the cave. All of a sudden a voice asked him, “Why are you here, Elijah?” (1 Kings 19:11-13)

In a sense, Elijah was allowed to relive the spectacular events that Moses and the Israelites witnessed at Mount Sinai. But when these spectacular events were repeated for Elijah, God did not speak through them. Instead, He spoke to him through a soft whisper. God is not always to be found in the sensational. Indeed, in the earthly life and ministry of our Lord, it seems as though He purposely avoided the sensational. Did Elijah wish to turn the nation around through this sensational event on Mount Carmel? It was not to be. God had another way: He would use another prophet (Elisha), and two very unspiritual men – Hazael and Jehu – to chasten Israel. Hazael would be king of Syria, and Jehu would become king of Israel. Who would have thought God would have used such unlikely instruments to deal with His people?

How does God make Himself known today? Occasionally God may do something spectacular, such as He did at Pentecost.²⁰ But in these days, the amazing thing is that God has chosen to work by means of weak men and women, and means that appear to be unimpressive and unsensational:

21 For since in the wisdom of God the world by its wisdom did not know God, God was pleased to save those who believe by the foolishness of preaching. 22 For Jews demand miraculous signs and Greeks ask for wisdom, 23 but we preach about a crucified Christ, a stumbling block to Jews and foolishness to Gentiles. 24 But to those who are called, both Jews and Greeks, Christ is the power of God and the wisdom of God. 25 For the foolishness of God is wiser than human wisdom, and the weakness of God is stronger than human strength. 26 Think about the circumstances of your call, brothers and sisters. Not many were wise by human standards, not many were powerful, not many were born to a privileged position. 27 But God chose what the world thinks foolish to shame the wise, and God chose what the world thinks weak to shame the strong. 28 God chose what is low and despised in the world, what is regarded as nothing, to set aside what is regarded as something, 29 so that no one can boast in his presence (1 Corinthians 1:21-29).

But we have this treasure in clay jars, so that the extraordinary power belongs to God and does not come from us (2 Corinthians 4:7).

But he said to me, “My grace is enough for you, for my power is made perfect in weakness.” So then, I will boast most gladly about my weaknesses, so that the power of Christ may reside in me (2 Corinthians 12:9).

How does God work today? I believe that we shall see how God normally works when we come to chapter 13, for there the Hebrew believers are instructed to persevere in their practice of showing brotherly love through entertaining strangers (13:2), identifying with those who are suffering for their faith (13:3), holding marriage in honor (13:4), and living lives in a way that is free from the love of money (13:5-6).

Third, being certain of an “unshakable” kingdom gives Christians the basis for an unshakable faith, even in the midst of difficult days. Our stability and security do not rest upon spectacular and sensational events, but on the assurance that we have an “unshakable” kingdom reserved for us in heaven, and this is based upon the Word and the work of our God in the person of His Son:

3 Blessed be the God and Father of our Lord Jesus Christ! By his great mercy he gave us new birth into a living hope through the resurrection of Jesus Christ from the dead, 4 that is, into an inheritance imperishable, undefiled, and unfading. It is reserved in heaven for you, 5 who by God’s power are protected through faith for a salvation ready to be revealed in the last time. 6 This brings you great joy, although you may have to suffer for a short time in various trials. 7 Such trials show the proven character of your faith, which is much more valuable than gold – gold that is tested by fire, even though it is passing away – and will bring praise and glory and honor when Jesus Christ is revealed. 8 You have not seen him, but you love him. You do not see him now but you believe in him, and so you rejoice with an indescribable and glorious joy, 9 because you are attaining the goal of your faith – the salvation of your souls (1 Peter 1:3-9).

What better reason to persevere than knowing that this life is short and that Mount Zion is eternal and unshakable? Added to this, we have been assured that the suffering and adversities we face in this life come from the hand of our loving Father, to strengthen our faith and promote perseverance.

¹ Copyright © 2009 by Robert L. Deffinbaugh. This is the edited manuscript of Lesson 32 in the series, Near to the Heart of God – A Study of the Book of Hebrews, prepared by Robert L. Deffinbaugh on April 19, 2009. Anyone is at liberty to use this lesson for educational purposes only, with or without credit.

² See also Exodus 19:16-22; 20:18-21; Deuteronomy 4:11-12; 5:23-27.

³ Unless otherwise indicated, all Scripture quotations are from the NET Bible. The NEW ENGLISH TRANSLATION, also known as THE NET BIBLE, is a completely new translation of the Bible, not a revision or an update of a previous English version. It was completed by more than twenty biblical scholars who worked directly from the best currently available Hebrew, Aramaic, and Greek texts. The translation project originally started as an attempt to provide an electronic version of a modern translation for electronic distribution over the Internet and on CD (compact disk). Anyone anywhere in the world with an Internet connection will be able to use and print out the NET Bible without cost for personal study. In addition, anyone who wants to share the Bible with others can print unlimited copies and give them away free to others. It is available on the Internet at: net.bible.org.

⁴ In addition to our text in Hebrews, read Exodus 19 and 20 and Deuteronomy 4 and 5.

⁵ The repetition of the term “endurance” is deliberate because it occurs three times, in one form or another, in verses 1-3, and once again in verse 7.

⁶ The NIV also drops the “for” in verse 25.

⁷ http://www.desiringgod.org/ResourceLibrary/Sermons/ByScripture/26/1008_You_Have_Come_to_Mount_Zion/

⁸ See Hebrews 11:1, 13-26.

⁹ See Exodus 19:12-25.

¹⁰ Hebrews 11:9-16.

¹¹ “Innumerable” (ESV); “thousands upon thousands” (NIV); “millions” (NJB); “countless thousands” (NLB).

¹² See Hebrews 7:1—10:18.

¹³ See Revelation 5:9-10 above.

¹⁴ We should not forget Stephen’s answer to this charge in Acts 7:44-50, which only served to add fuel to the fire, resulting in his death.

¹⁵ See Matthew 24:2; Mark 13:2; Luke 21:6.

¹⁶ See, for example, Hebrews 3:16-19; 4:2.

¹⁷ See Hebrews 11:8-10, 13.

¹⁸ Hebrews 12:7.

¹⁹ Mount Horeb is another name for Mount Sinai. See Deuteronomy 4:10, 15; 5:2.

²⁰ See Acts 2.

1 Therefore, since we are surrounded by such a great cloud of witnesses, we must get rid of every weight and the sin that clings so closely, and run with endurance the race set out for us, 2 keeping our eyes fixed on Jesus, the pioneer and perfecter of our faith. For the joy set out for him he endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God. 3 Think of him who endured such opposition against himself by sinners, so that you may not grow weary in your souls and give up (Hebrews 12:1-3).²

My Paraphrase of Our Text

1 So, therefore, since we also are surrounded by such a great cloud of witnesses, we must keep running the race set out before us with endurance, having put off every weight and the sin which has such a grip on us, 2 continually keeping our eyes from distractions and fixing them on Jesus, who is both the initiator and the finisher of the faith. It was because of the joy set before Him that He endured the cross, disregarding the shame it brought, and consequently He has now taken His seat at the right hand of the throne of God. 3 For you must give careful and constant thought to the one who endured such rebellion against himself, so that you might not grow weary and give in.

Introduction

I appreciate R. Kent Hughes’ two-volume commentary on the Book of Hebrews. As a preacher, I could easily identify with the story he told in the introduction to his message on our text.³ It was his first year as the senior pastor of College Church in Wheaton, Illinois. He was agonizing over his final preparations for his message when one of the elders burst in, announcing that two famous British preachers – Dr. Alan Redpath and Dr. Stephen Olford⁴ – were sitting together in the audience. Knowing that his audience included these two men certainly quickened his pulse and made him much more apprehensive about his sermon.

I have only spoken three times at Dallas Theological Seminary, once at a graduation ceremony, and twice in chapel. It is a most interesting experience to stand in front of the pulpit, knowing that behind you there is a semi-circle of highly esteemed professors. The good news is that they are behind you, so that you cannot see their facial expressions as you preach, but it certainly does inspire you to do your very best work as you speak.

There are also those who have an audience but don’t know it. Technology has increased the danger of unintentional revelations. Recently, several politicians have been embarrassed because they made an indiscrete comment, unaware that their microphone was turned on, so that their remarks became a matter of public record. It really helps to know that you have an audience. In our text, the author will begin by telling his readers that they have an audience, a very large one at that, and knowing this should significantly impact the way they live their lives. This book is written not only for their benefit, but for ours, so let us listen well and learn what the Spirit of God is saying to us about living a life of faith.

The Context of Our Text

We have been dealing with a number of themes in the earlier chapters of Hebrews. Some of these themes would be:

1. The sufficiency of the Savior as our Great High Priest.

2. The deficiency of man, and our great need for a Great High Priest.

3. The superiority of the New Covenant to the Old, and the superiority of Christ’s priesthood to that of Aaron.

4. Those Old Testament saints who were so revered by the Hebrew believers were commended for their faith, not for their law-keeping.

5. Those commended for their faith in chapter 11 were far from perfect. They were flawed human beings whose failures were evident to all. They were not commended on the basis of their flawless performance, but rather on the basis that the One in whom they trusted was (and continues to be) perfect.

6. Those who live by faith realize that their rewards are not earthly, but spiritual and heavenly, and thus they live by faith as strangers and pilgrims in this world.

7. Faith is not a guarantee of prosperity and success in this life. Some of those in the hall of faith (chapter 11) were victorious, and others suffered greatly.

8. The Old Testament saints waited for their rewards after their death; they waited for their rewards so that they could receive them at the same time we do (11:39-40).

Like a good many others, I believe that our text, Hebrews 12:1-3, should actually be a part of chapter 11. If I understand the text correctly, these three verses serve as the conclusion to chapter 11. I hope this will become more evident as we proceed in our study. I believe that our text puts chapter 11 in its proper perspective. We know that the unbelieving Jews of Jesus’ day had a somewhat distorted admiration for and loyalty to the most prominent characters in the hall of faith, namely Abraham⁵ and Moses.⁶ Our text commands us to fix our eyes on Jesus, for He alone is the Author and Finisher of our faith.

The Judaism of Jesus’ day (not to mention others) believed that prosperity was proof of piety, while suffering was God’s punishment for sin. That was the mindset of Job’s friends, who kept insisting that Job was being punished for wrongdoing. It was also the belief of Asaph, the author of Psalm 73. That is why he could not understand why the ungodly were prospering (in his estimation, at least), while the godly (himself in particular) were suffering. It is why Jesus spoke so much about money, and why He told the story of the rich man and Lazarus in Luke 16. Who would have imagined that Lazarus would go to heaven, while the rich man would suffer in hell?

Our author has already demonstrated that some people of faith experienced victory and deliverance, while others in the hall of faith suffered and even died for their faith. In our text, we will be shown that the Author and Finisher of our faith, the Lord Jesus, experienced the ultimate in suffering for our sakes, and then in the following verses of chapter 12, we will learn that our trials and tribulations are the norm, not the exception, and that they are evidence of the fact that God is our loving Father, who disciplines us through suffering for our good. Here is a perspective on suffering that we will only find in God’s Word.

The Structure of our Text

Do you remember (Of course not, many of you are younger than I am!) those days when college students used to see how many bodies they could stuff into a Volkswagen Beetle? The door of the Beetle would open, and bodies of students would begin to spill out. It didn’t seem possible that all those people could fit into such a small space. That is the way I feel when I come to our text. It is composed of only three verses, but they are packed with important truths. The tenses (aorist, present) and forms of the verbs (subjunctive, imperative, participle) are pregnant with implications. The distinction between what is singular and what is plural is also important.

To be more specific, I believe that we are to understand our text in a way that is similar to the interpretation of the Great Commission in Matthew 28:18-20. There is but one imperative verb, and that is the command to “make disciples.” The “going,” “baptizing,” and “teaching” instructions are all participles.⁷ In this way, the Lord has distinguished primary goal from secondary means. Thus, we are to make disciples by means of going, baptizing, and teaching. I believe the same to be the case in our text, where there are two main verbs (“let us run” in verse 1; “Think about” in verse 3). “Let us run” in verse 1 is a subjunctive verb, and thus an exhortation. “Think about” in verse 3 is an imperative. The rest of the verbs are participles, though one would not necessarily recognize this from the English translations. I therefore understand the structure of our text to be like this:

Command: “Let us keep running … with endurance”

Having put off every weight and the sin that entangles

Looking to Jesus

Who is the author and perfecter of faith

Who endured the shame of the cross

Who is seated at the Father’s right hand

Command: Think of Him who endured such hostility, so that we won’t grow weary and quit

Hebrews 12:1

1 Therefore, since we are surrounded by such a great cloud of witnesses, we must get rid of every weight and the sin that clings so closely, and run with endurance the race set out for us (Hebrews 12:1).

We are very accustomed to seeing “therefore” in the epistles, but normally as the translation of another very common connective particle. Here the Greek particle is a term that is a composite of three Greek particles.⁸ This term is found only one other time in the New Testament, in 1 Thessalonians 4:8:

3 For this is God’s will: that you become holy, that you keep away from sexual immorality, 4 that each of you know how to possess his own body in holiness and honor, 5 not in lustful passion like the Gentiles who do not know God. 6 In this matter no one should violate the rights of his brother or take advantage of him, because the Lord is the avenger in all these cases, as we also told you earlier and warned you solemnly. 7 For God did not call us to impurity but in holiness. 8 Consequently the one who rejects this is not rejecting human authority but God, who gives his Holy Spirit to you.

9 Now on the topic of brotherly love you have no need for anyone to write you, for you yourselves are taught by God to love one another (1 Thessalonians 4:1-9, emphasis mine).

What I want you to see here is that the term “consequently” (rendered “therefore” in Hebrews 12:1) is clearly indicating that verse 8 is the conclusion of the author’s argument in verses 3-7. Verse 9 begins a whole new section. I believe the same is true in our text in Hebrews 12:1. The “therefore” designates the next couple of sentences as the conclusion of the argument of chapter 11. The author then moves on to a new (but closely related) aspect of his argument in verse 4. If we are to understand our text as we should, we must do so by interpreting and applying it in the light of the message of chapter 11.

What is a Witness?

Let’s talk for a moment about the great company of witnesses that are referred to in verse 1 of chapter 12. Almost certainly these “witnesses” include those named in the hall of faith in chapter 11. Note that this is not a company of great witnesses; it is a “great company” of witnesses. We have already noted that these saints were commended for their faith, not for living a flawless, failure-free, law-keeping life. It is always faith in Christ and His perfection that saves flawed sinners.

The word that is employed by the author – rendered “witnesses” in our translation – is a translation of the Greek word which would be transliterated “martyr.”⁹ Biblical scholars have pointed out that at this point in time, the word meant “witness” and that sometime later, when persecution became more intense, it came to convey the sense of being an actual martyr – a witness who died for his or her testimony to Jesus. Perhaps so, but let us not forget that these “witnesses” included those who did suffer greatly and die because of their faith (Hebrews 11:35b-38). I believe the original readers of this epistle would have understood this.

The imagery our author employs is not that of a cemetery, as though the runners can look about and see the tombstones of those who have gone before us. Rather, the author speaks of this multitude of witnesses as those who are still alive, and who are actively cheering us on till we reach the finish line. Just as we have been told that Abel is still speaking (Hebrews 11:4), so here the heroes of the hall of faith are still participants in the race, now as spectators or witnesses, rather than as runners. They are very much attuned to what is going on in this world.

The Corporate Aspects of our Text

The NET Bible (like the NIV and the NLT) gives no indication of the presence of the Greek term rendered “also” as we find in a number of the other translations. How the other versions render the term does differ somewhat. Compare these three translations:

Therefore since we also have such a large cloud of witnesses surrounding us, let us lay aside every weight and the sin that so easily ensnares us, and run with endurance the race that lies before us (CSB).

Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us (ESV).

Therefore we also, since we are surrounded by so great a cloud of witnesses, let us lay aside every weight, and the sin which so easily ensnares us, and let us run with endurance the race that is set before us (NKJ).

I do believe that the “also” should not be omitted in the translation because it informs the readers that we have a connection with those who make up this “great cloud¹⁰ of witnesses.” As they lived by faith, so must we. As they failed at times, so will we. As their faith was sometimes rewarded with success, and at other times with suffering, this will likewise be our experience. As they persevered in faith, living in the present in the light of their eternal reward, so should we.

I have focused on verse 1, and primarily on the term “also,” but let us not overlook the fact that all three verses of our text focus on the believing readers of Hebrews as a corporate body of believers, as a large group of contestants who are running a race. Changing the imagery, this is not a solo event; it is the performance of a choir, accompanied by a large orchestra.

Let Us Run the Race By Means of Endurance

Now we come to the main verb in verse 1, the author’s primary exhortation: “Let us keep running by means of endurance the race that has been set before us.”¹¹ We are in a race, and this race has been “set before us.” The point here is that God maps out a course for our lives, which includes victories and apparent defeats (such as suffering and persecution). And the course He has set out for us is one that He Himself has run. How good to know that it is our sovereign Lord who has set out our course, and that He has endured the course set before Him with all of its difficulties, suffering far more than we will ever be called upon to endure. He would never set out a course that we could not complete, so that with Paul we could say,

7 I have competed well; I have finished the race; I have kept the faith! 8 Finally the crown of righteousness is reserved for me. The Lord, the righteous Judge, will award it to me in that day – and not to me only, but also to all who have set their affection on his appearing (2 Timothy 4:7-8).

In order to carry out this exhortation,¹² certain actions must be taken. Given the (aorist) tense of the participle (having set aside), I’m inclined to view these actions as prerequisites to be fulfilled before we begin the race. Let’s face it, most of the work of an athlete takes place ahead of the competition, not at the competition. The competition is the culmination of a long process of preparation.

So just what are we to have laid aside in order to run with endurance so as to complete the race set out for us? Here is where it gets interesting. We are to put off “every weight” (or hindrance) and “the sin which has such a strong grip on us.”

There is obviously a connection between “weights” (which are hindrances) and besetting sin. Both hinder one from running the race with endurance and perseverance. But there are differences that must be taken into account as well. It seems to me that in our text “weights” are distinguished from besetting sin. A weight isn’t a sin; it is just a hindrance. But a besetting sin is sin. When the author speaks about the “weight” we are to lose (by setting it aside), he speaks of “every” weight. Even though “weight” is singular, “every” suggests to me that there may be many things which could serve as hindrances to our running well.

When running a race, almost anything that adds weight to the runner is a hindrance. A minimum of light-weight clothing, along with the proper shoes is about all one should wear. In ancient times, and occasionally today, runners will run barefoot, but this is not likely to be the case in a marathon.

I once heard someone say, “If it’s not a wing, it’s a weight.” That’s good, but how can we tell the difference between a “wing” and a “weight”? In general terms, a “wing” is something that facilitates our walk of faith, while a “weight” is a hindrance to it. A wing facilitates a life of faith. A weight is anything that hinders us from carrying out our calling, something non-essential to our mission which consumes time and energy that could be better used in advancing God’s kingdom. A weight may be one thing for one believer and something else for another. A parachute would be unnecessary baggage for a mountain climber, but it is essential for a sky diver. A Christian may take up golf because it provides an opportunity to associate with non-believers and thus affords an opportunity to share the gospel with them as they play. For another, Christian golf may only be an unprofitable waste of time and money that could have been better used in other activities. The same could be said for a swimming pool, a summer cabin, or a boat.

A “weight” might be something that looks really spiritual, something for which one would be praised by other Christians. The goal in our text, as I see it, is not evangelism, as important as that is; the goal is perseverance which leads to the completion of the “race” (Christian life) that is set before us. Sometimes the church has so many programs that the saints are simply worn out trying to keep up. If we are burning people out with too many church activities, some of these might be a weight, rather than a wing.

I have only scratched the surface here, but let me move on to the other hindrance to finishing the race with endurance: our besetting sin. I am inclined to understand our author to be zeroing in on a specific sin, a sin that would be known to each saint, and quite likely to others. I think for example of Abraham. His besetting sin seems to be unbelief (fear), which resulted in his hesitancy to leave Ur and go toward the land God had promised. It also resulted in his practice of lying by passing off his wife, Sarah, as his sister. Jacob, on the other hand, was a deceiver. Samson was a man controlled by his sexual passions. I would speculate that each of my readers (and myself) has a particular sin that is the greatest hindrance to our perseverance and consistency in running the race set before us. That is the sin we need to deal with if we are serious about running our race well.

Where might some besetting sins come from? How might we better be able to identify them? Often our circumstances will reveal a predisposition to sin. We may be very happy when things are going well, but when suffering or adversity comes our way, we may grumble against others, and against God. Job’s friends, like the Pharisees of Jesus’ day, assumed that the rich and successful people were being blessed because of their piety, while the poor and those who were suffering were being punished for their sin. Hebrews 11 (not to mention a number of other biblical texts)¹³ makes it clear that faith may produce success just as it may also produce suffering.

Another source of besetting sin can be our disposition. Some folks are just naturally more optimistic in their outlook, while others are more prone to worry. They may tend to see the gloomy side of things, and thus they might be tempted to grumble and complain. The optimists are the happy-go-lucky folks who can laugh when others cry. Some are adventuresome while others are fearful. Those who are more aggressive by nature may also be inclined to act too quickly, rather than to wait on God.

Believe it or not, our spiritual gifts may predispose us toward certain besetting sins. When Paul gives instructions concerning spiritual gifts in Romans 12, he seems to indicate that our spiritual gift may be also be accompanied by a “besetting sin.”

3 For by the grace given to me I say to every one of you not to think more highly of yourself than you ought to think, but to think with sober discernment, as God has distributed to each of you a measure of faith. 4 For just as in one body we have many members, and not all the members serve the same function, 5 so we who are many are one body in Christ, and individually we are members who belong to one another. 6 And we have different gifts according to the grace given to us. If the gift is prophecy, that individual must use it in proportion to his faith. 7 If it is service, he must serve; if it is teaching, he must teach; 8 if it is exhortation, he must exhort; if it is contributing, he must do so with sincerity; if it is leadership, he must do so with diligence; if it is showing mercy, he must do so with cheerfulness (Romans 12:3-8, emphasis mine).

Here, Paul specifically highlights a certain problem area that is related to our strengths – our spiritual gifts – and not our weaknesses. The one who gives, Paul writes, is to do so with simplicity (literally). That can mean that the giver is to give with singleness of purpose (purity of motive). How easy it is to give in such a way that others see us and praise us. Jesus had something to say about that (Matthew 6:2-4). Paul’s words can also be a challenge to give with generosity. We should give gladly and generously and not be miserly or tight-fisted. Those who have sufficient resources to give may be tempted to keep them for themselves.

Those who lead must do so with diligence. How easy it would be for one with the gift of leadership to become lax and sloppy about how they carry out their responsibilities, especially if they are a volunteer and not paid for their ministry. Those who lead in the church or in some Christian ministry quickly encounter resistance, complaining, criticism, and opposition. It is easy to get discouraged and become slack in our leadership. That would be a besetting sin for a leader. Those who show mercy are to do so with cheerfulness, but this can be a thankless ministry so that one could become cynical and bitter in their service, rather than joyfully gracious. Our strongest assets may thus be the source of a besetting sin.

One more source of besetting sin is to be found in one’s culture. The Canaanite culture fostered all kinds of evil, and this was why God sought to isolate the Israelites from too much contact and association with it. Every culture has its besetting sins. For example, the Cretans were predisposed to the sin of lying:

12 A certain one of them, in fact, one of their own prophets, said, “Cretans are always liars, evil beasts, lazy gluttons.” 13 Such testimony is true. For this reason rebuke them sharply that they may be healthy in the faith (Titus 1:12-13).

I have a friend who lives in the Middle East, and he has greatly helped me to understand some very significant differences between those in the East and those of us who live in the West. In the Middle East, we find an “honor based” society, and this leads to all kinds of evils. Believers who have grown up in this culture need to be alert to the “besetting sins” of their culture and to put off these attitudes and practices. We who live in the West have our own besetting sins as well, such as our rugged individualism and competitive spirit. We would do well to give much thought to the besetting sins of our culture, and then put off those which will cause us to stumble.

I suspect that if we are not serious enough about these weights and our besetting sin that God may intervene to help us along in these matters. For example, as I was thinking of our text in preparation for this lesson, it occurred to me that God may be using this recession to perform a kind of spiritual liposuction – removing a little excess fat by limiting our financial resources. If we refuse to “lose weight” by putting off hindrances and besetting sin, God may intervene to do it for us.

Hebrews 12:2

2 Keeping our eyes fixed on Jesus, the pioneer and perfecter of our faith. For the joy set out for him he endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God (Hebrews 12:2).

I would first like to point out the choice of names that our author has made to refer to our Savior. He tells us to keep our eyes fixed on “Jesus,” not Christ, or the Lord, or another of His names. I believe that this is because he is calling attention to our Lord’s attitudes and actions in His incarnation, when He came to this earth fully divine and fully human. Jesus best serves as our example in the days of His humanity on earth. It is the human/divine Jesus with whom we can most readily identify. It is the incarnate Jesus who humbled Himself and became obedient to the Father’s will even unto death on the cross of Calvary.¹⁴

Furthermore, I believe that it is profitable for us to take note of the expression, “keeping our eyes fixed on Jesus.” This term rendered “looking to” or “keeping our eyes fixed” is one that has a two-fold sense. It first of all refers to looking away from something and then looking intently on something else. So the Christian is challenged to look away from those things which merely distract, and to look intently upon Jesus.¹⁵

Jesus, the Pioneer¹⁶ and Perfecter¹⁷ of Faith

It should come as no surprise to the Christian that it is all about Jesus. He is introduced in the Gospel of John as the Creator, the divine cause of the universe:

1 In the beginning was the Word, and the Word was with God, and the Word was fully God. 2 The Word was with God in the beginning. 3 All things were created by him, and apart from him not one thing was created that has been created (John 1:1-3).

Paul concurs with John, adding further that He is likewise the divine sustainer of the universe:

16 For all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, whether principalities or powers – all things were created through him and for him. 17 He himself is before all things and all things are held together in him (Colossians 1:16-17).

Elsewhere the Apostle Paul adds to these truths the fact that He is the goal of human history:

9 He did this when he revealed to us the secret of his will, according to his good pleasure that he set forth in Christ, 10 toward the administration of the fullness of the times, to head up all things in Christ – the things in heaven and the things on earth (Ephesians 1:9-10; compare Romans 11:36).

Summing it all up, we can say that the Lord Jesus is the initiator and consummator of faith.¹⁸ If salvation and the Christian life are always matters of faith, even in the Old Testament – as Hebrews 11 demonstrates – then salvation and the Christian life are all about Jesus. While we are challenged to walk by faith, we are not left with the false impression that we must somehow conjure up this faith on our own. Faith is a gift from God, a gift that He gives, that He sustains, and that He perfects (brings to its completion):

8 For by grace you are saved through faith, and this [faith] is not from yourselves, it is the gift of God; 9 it is not from works, so that no one can boast (Ephesians 2:8-9).

For I am sure of this very thing, that the one who began a good work in you will perfect it until the day of Christ Jesus (Philippians 1:6).

Jesus is the creator of faith, the object of our faith, and the sustainer and perfecter of our faith. One dare not speak of faith apart from speaking of Jesus.

In what way is our Lord Jesus the “author” of faith? I believe that our author spells that out in the next sentence of verse 2:

2 Keeping our eyes fixed on Jesus, the pioneer and perfecter of our faith. For the joy set out for him he endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God (Hebrews 12:2, boldface mine).

Jesus was motivated by the “joy set out for him.” The term “set out” is the same term that we find in verse 1, which speaks of the race “set out” for us. The “joy” set out before Jesus was the joy set out for Him by the Father. While the specifics of this “joy” are not spelled out, I think that it is safe to say that this joy would include …

… the joy of obeying and carrying out the Father’s will

… the joy of bringing glory to the Father

… the joy of being raised, ascended, and exalted at the right hand of the Father

… the joy of reconciling lost sinners to God.

For this, the Lord Jesus endured the cross, despising its shame. Mel Gibson’s moving film, The Passion of the Christ, made much of the physical suffering of our Lord, but the writers of the New Testament chose not to dwell merely on His physical suffering, as excruciating as that was. What Jesus dreaded most was being made sin, and thus being abandoned by God as He bore the punishment for our sins.¹⁹ He “despised”²⁰ the shame of the cross, willingly enduring it.

I don’t think we give sufficient attention to the shame of the cross. While stoning was the typical form of execution in Judaism, crucifixion was even more shameful:

22 If a person commits a sin punishable by death and is executed, and you hang the corpse on a tree, 23 his body must not remain all night on the tree; instead you must make certain you bury him that same day, for the one who is left exposed on a tree is cursed by God. You must not defile your land which the Lord your God is giving you as an inheritance (Deuteronomy 21:22-24).

Christ redeemed us from the curse of the law by becoming a curse for us (because it is written, “Cursed is everyone who hangs on a tree”) (Galatians 3:13).

With His eyes fixed on the “joy set before Him,” Jesus endured the shame of the cross, punctuated by the mocking of the crowd and the desertion of His disciples, so that we might be reconciled to God.

And for this God honored Jesus by raising Him from the dead, and seating Him at His right hand in glory:

32 This Jesus God raised up, and we are all witnesses of it. 33 So then, exalted to the right hand of God, and having received the promise of the Holy Spirit from the Father, he has poured out what you both see and hear. 34 For David did not ascend into heaven, but he himself says,

‘The Lord said to my lord,

“Sit at my right hand

35 until I make your enemies a footstool for your feet.”’

36 Therefore let all the house of Israel know beyond a doubt that God has made this Jesus whom you crucified both Lord and Christ” (Acts 2:32-36).

3 Concerning his Son who was a descendant of David with reference to the flesh, 4 who was appointed the Son-of-God-in-power according to the Holy Spirit by the resurrection from the dead, Jesus Christ our Lord (Romans 1:3-4).

8 He humbled himself,

by becoming obedient to the point of death

– even death on a cross!

9 As a result God exalted him

and gave him the name

that is above every name,

10 so that at the name of Jesus

every knee will bow

– in heaven and on earth and under the earth –

11 and every tongue confess

that Jesus Christ is Lord

to the glory of God the Father (Philippians 2:8-11).

The Second Command of Our Text
Hebrews 12:3

Think of him who endured such opposition against himself by sinners, so that you may not grow weary in your souls and give up (Hebrews 12:3).

Thinking of Jesus is a command, not an option. Jesus not only endured the shame of the cross and the wrath of His Father; He also endured the opposition of sinners who cried out for His execution, and for the release of Barabbas, a terrorist. Do we feel looked down upon by unbelievers? Do we feel despised and rejected because we are Christians? The opposition we will be called upon to endure will never approximate that which our Lord Jesus endured. (To this point, they had not even suffered to the point of shedding blood – see verse 4.) This should serve to encourage those who encounter persecution and rejection, so that we do not grow weary in soul to the point of giving up.

Conclusion

So what have we learned from this text, and what should we do with what we have learned? Let me close with some suggestions.

First, we should be fully assured in our suffering as saints that we are not alone; we are being watched by those who have gone before us, who are cheering us on to finish the race set out before us. We are being watched by God, by the angels, and by the saints who have gone before us – that great cloud of witnesses:

“But whenever you pray, go into your room, close the door, and pray to your Father in secret. And your Father, who sees in secret, will reward you” (Matthew 6:6).

For this reason a woman should have a symbol of authority on her head, because of the angels (1 Corinthians 11:10).

10 Concerning this salvation, the prophets who predicted the grace that would come to you searched and investigated carefully. 11 They probed into what person or time the Spirit of Christ within them was indicating when he testified beforehand about the sufferings appointed for Christ and his subsequent glory. 12 They were shown that they were serving not themselves but you, in regard to the things now announced to you through those who proclaimed the gospel to you by the Holy Spirit sent from heaven – things angels long to catch a glimpse of (1 Peter 1:10-12).²¹

Therefore, since we are surrounded by such a great cloud of witnesses, we must get rid of every weight and the sin that clings so closely, and run with endurance the race set out for us (Hebrews 12:1).

There are times when we feel abandoned, left alone, in our sufferings for our faith. That is the way Elijah felt when he was ready to turn in his prophet’s mantle:

Elijah said to them: “I am the only prophet of the Lord who is left, but there are 450 prophets of Baal” (1 Kings 18:22; see also 19:10, 14; Romans 11:3).

Elijah was wrong. There were 7,000 faithful saints who had not bowed the knee to Baal.²²

Though it was years ago, I remember reading one of Joni Eareckson Tada’s books (most likely it was Joni). She was describing her bitterness as she lay in her hospital bed, wondering what good could come from her accident or from her testimony. Then it occurred to her that there were many “witnesses” watching with great interest. How she responded to her affliction did impact others.

I believe that in addition to the Trinity and the angelic host, there is a cloud of witnesses cheering us on in the race set before us. They are not passive observers, but those who have already run their portion of the relay race of faith. The baton is now ours, and how well we run matters a great deal to others, those who have come before us and those who will come after us. Let us run our race well, knowing that it has been set out for us by God, that our Lord has already completed His course, and that those who have run before us are cheering us on. We are not alone!

I recently heard a rather distressing prediction that a growing number of those who profess to be “born again Christians” will never be a part of a church or congregation. They will use the failures of the church and those who profess faith to excuse themselves from associating with a church. That is what Elijah sought to do, and God sent him back to his ministry and to an association with other saints (first of whom was Elisha). A relay race cannot be run alone.

Second, we are called to a life of diligence, self-discipline, and exertion because the One who has set the race before us has run the race successfully, and He is sufficient to save, sanctify, and perfect us. The sovereignty of God is not inconsistent with human responsibility; human responsibility is rooted in the sovereignty and sufficiency of God. The Christian life is a life which begins with faith, perseveres through faith, and is perfected by faith. The Christian life is only possible because of the provision of God in Jesus. This is why we must keep our eyes on Him.

The centrality of Jesus Christ must never be forgotten. If we become too devoted to men, we should be reminded by Paul in 1 Corinthians 1 that the Christian life is all about Jesus. Paul preached Christ crucified. There were those who wanted to “move on” to other teachings and to other leaders. Not Paul! To him, it is Christ alone who saves, Christ alone who sanctifies, and Christ alone who should be preeminent. This is one of the reasons why we celebrate the Lord’s Table every week. We must continually be reminded that our faith is to be Christ-centered. He alone must be preeminent.

16 For all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, whether principalities or powers – all things were created through him and for him. 17 He himself is before all things and all things are held together in him. 18 He is the head of the body, the church, as well as the beginning, the firstborn from among the dead, so that he himself may become first in all things.

19 For God was pleased to have all his fullness dwell in the Son (Colossians 1:16-19).

The heroes of the hall of faith are not to be the center of our attention. They were all flawed men and women who were commended for their trust in God. It is Jesus alone on whom our eyes are to be fixed. He alone can save and sustain us. He is not only our rewarder, but our great reward. Let us look to Him, and let us run the race before us with endurance.

¹ Copyright © 2009 by Robert L. Deffinbaugh. This is the edited manuscript of Lesson 30 in the series, Near to the Heart of God – A Study of the Book of Hebrews, prepared by Robert L. Deffinbaugh on March 22, 2009. Anyone is at liberty to use this lesson for educational purposes only, with or without credit.

² Unless otherwise indicated, all Scripture quotations are from the NET Bible. The NEW ENGLISH TRANSLATION, also known as THE NET BIBLE, is a completely new translation of the Bible, not a revision or an update of a previous English version. It was completed by more than twenty biblical scholars who worked directly from the best currently available Hebrew, Aramaic, and Greek texts. The translation project originally started as an attempt to provide an electronic version of a modern translation for electronic distribution over the Internet and on CD (compact disk). Anyone anywhere in the world with an Internet connection will be able to use and print out the NET Bible without cost for personal study. In addition, anyone who wants to share the Bible with others can print unlimited copies and give them away free to others. It is available on the Internet at: www.netbible.org

³ R. Kent Hughes, Hebrews (Wheaton, Illinois: Crossway Books, 1993), vol. 2, p. 157. I would also suggest that you read his account of playing tennis with Larry King, husband of Billy Jean King (as Billy Jean watched) – pp. 157-158.

⁴ Hughes indicates that at the time, Dr. Redpath was the pastor at Moody Church in Chicago, and Dr. Olford was the pastor of Calvary Baptist Church in New York City.

⁵ See Matthew 3:9; John 8:39-58.

⁶ See John 5:45-46; 6:32; 9:28.

⁷ This is not to say that participles cannot be used with imperatival force. It is to say that when participles are employed along with an imperative form of the verb, one might be inclined to see the imperative as primary.

⁸ Transliterated, it would be toi-gar-oun.

⁹ martu,rwn (marturown), from ma,rtuj (martus).

¹⁰ The Greek term used for “cloud” here appears only here in the New Testament, but a similar term is used in reference to our Lord’s ascension into the clouds, and return in the clouds (Matthew 24: 30; 26:64; Mark 9:7; Acts 1:9-11; 1 Thessalonians 4:17). Somehow it seems appropriate for the author to refer to these deceased but still living saints as a “cloud” of witnesses.

¹¹ My translation. “Keep running,” better reflects the fact that this verb is employed in the present tense.

¹² The verb is subjunctive, not imperative; thus it is a strong exhortation.

¹³ See, for example, Genesis 50:20; Psalm 73; Romans 8:28-30; 2 Corinthians 1; 1 Peter 4:1—5:10.

¹⁴ See Philippians 2:5-11; 1 Timothy 2:5-6; Hebrews 2:5-18.

¹⁵ This is not the time or place to do so, but the Bible speaks of a close relationship between the eye and the heart. See Genesis 3:1-7; Deuteronomy 18:8; 15:9; Proverbs 23:4-6, 26; 28:22; Jeremiah 22:17; Ezekiel 24:16, 21; Matthew 6:22-23; 18:9; 20:15.

¹⁶ The Greek term rendered “pioneer” is employed to depict a chief, prince, or leader, as well as a founder.

¹⁷ This exact term is found nowhere else, and thus it could have been coined by the author. Related terms are found in Scripture and elsewhere. Since Hebrews seeks to encourage saints to persevere to perfection, and since it depicts our Lord as the one who brings us to perfection, it is not surprising to find this term here.

¹⁸ A number of the translations render “our faith,” rather than “faith.” Technically the term rendered “our” is not present in the Greek text (as is indicated by the NASB, and by the italicized “our in the KJV and NKJV), though the continued … author may have expected his readers to supply it. It is possible, however, that the author is speaking of Jesus as the origin and completer of faith (ours and others), or even the faith, though this seems unlikely.

¹⁹ See Psalm 22:1; Matthew 27:46.

²⁰ “Disregarding” seems a little weak to me; I prefer “despising.”

²¹ The angels are called “observers” or “watchers” in Daniel 4:17.

²² 1 Kings 19:18.

The manuscript, study guide and powerpoint are not currently available.