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Hebrews Chapter
Twelve
Hebrews 12
The epistle now enters on the practical exhortation
that
flow from its doctrinal instruction
with reference to the dangers peculiar to
the Hebrew Christians-instruction suited throughout to inspire them with
courage. Surrounded with a cloud of witnesses like these of chapter 11
who all
declared the advantages of a life of faith in promises still unfulfilled
they
ought to feel themselves impelled to follow their steps
running with patience
the race set before them
and above all looking away from every [1] to Jesus
who had run the whole career of
faith
sustained by the joy that was set before Him
and
having reached the
goal
had taken His seat in glory at the right hand of God.
This passage presents the Lord
not as He who bestows faith
but as He
who has Himself run the whole career of faith. Others had traveled a part of
the road
had surmounted some difficulties; the obedience and the perseverance
of the Lord had been subjected to every trial of which human nature is
susceptible. Men
the adversary
the being forsaken of God
everything was
against Him. His disciples flee when He is in danger
His intimate friend
betrays Him; He looks for some one to have compassion on Him and finds no one.
The fathers (of whom we read in the previous chapter) trusted in God and were
delivered
but as for Jesus. He was a worm
and no man;His throat was dry with
crying. His love for us
His obedience to His Father
surmounted all. He
carries off the victory by submission
and takes His seat in a glory exalted in
proportion to the greatness of His abasement and obedience
the only just
reward for having perfectly glorified God where He had been dishonoured by sin.
The joy and the rewards that are set before us are never the motives of the
walk of faith-we know this well with regard to Christ
but it is not the less
true in our own case-they are the encouragement of those who walk in it.
Jesus
then
who has attained the glory due to Him
becomes an example to us in the sufferings through which He passed in attaining
it; therefore we are neither to lose courage nor to grow weary. We have not
yet
like Him
lost our lives in order to glorify God and to serve Him. The way
in which the apostle engages them to disentangle themselves from every
hindrance
whether sin or difficulty
is remarkable; as though they had nothing
to do but to cast them off as useless weights. And in fact
when we look at
Jesus
nothing is easier; when we are not looking at Him
nothing more
impossible.
There are two things to be cast off: every weight
and
the sin that would entangle our feet (for he speaks of one who is running in
the race). The flesh
the human heart
is occupied with cares and difficulties;
and the more we think of them
the more we are burdened by them. It is enticed
by the object of its desires
it does not free itself from them. The conflict
is with a heart that loves the thing against which we strive; we do not
separate ourselves from it in thought. When looking at Jesus
the new man is
active; there is a new object
which unburdens and detaches us from every other
by means of a new creation which has its place in a new nature: and in Jesus
Himself
to whom we look
there is a positive power which sets us free. It is
by casting it all off in an absolute way that the thing is easy-by looking at
that which fills the heart with other things
and occupies it in a different
sphere
where a new object and a new nature act upon each other; and in that
object there is a positive power which absorbs the heart and shuts out all
objects that act merely on the old nature. What is felt to be a weight is
easily cast off. Everything is judged of by its bearing on the object we aim
at. If I run in a race and all my thought is the prize
a bag of gold is
readily cast away. It is a weight. But we must look to Jesus. Only in Him can
we cast off every hindrance easily and without reservation. We cannot combat
sin by the flesh.
But there is another class of trials that come from
without: they are not to be cast off
they must be borne. Christ
as we have
seen
went through them. We have not like Him resisted even to the shedding of
our blood rather than fail in faithfulness and obedience. Now God acts in these
trials as a father. He chastises us. They come perhaps
as in the case of Job
from the enemy
but the hand and the wisdom of God are in them. He chastises
those whom He loves. We must therefore neither despise the chastisement nor be
discouraged by it. We must not despise it
for He does not chastise without a
motive or a cause (moreover
it is God who does it); nor must we be
discouraged
for He does it in love.
If we lose our life for the testimony of the Lord and in resisting sin
the warfare is ended; and this is not chastisement
but the glory of suffering
with Christ. Death in this case is the negation of sin. He who has died is free
from sin; he who has suffered in the flesh has done with sin. But up to that
point
the flesh in practice (for we have a right to reckon ourselves dead) is
not yet destroyed; and God knows how to unite the manifestation of the
faithfulness of the new man
who suffers for the Lord
with the discipline by
which the flesh is mortified. For example
Paul's thorn in the flesh united
these two things. It was painful to him in the exercise of his ministry
for it
was something that tended to make him contemptible when preaching
and this he
endured (for the Lord's sake)
but at the same time it kept his flesh in check.
Verse 9. Now we are subject to our natural parents who
discipline us after their own will: how much more then to the Father of
spirits
[2] who makes us partakers of His own holiness!
Observe here the grace that is appealed to. We have seen how much the Hebrews
needed warning-their tendency was to fail in the career of faith. The means of
preventing this is doubtless not to spare warning
but yet to bring the soul
fully into connection with grace. This alone can give strength and courage
through confidence in God.
We are not come to Mount Sinai
to the law which makes
demands on us
but to Sion
where God manifested His power in re-establishing
Israel by His grace in the person of the elect king
when
as to the
responsibility of the people
all was entirely lost
all relationship with God
impossible on that footing
for the ark was lost; there was no longer a
mercy-seat
no longer a throne of God among the people. Ichabod was written on
Israel.
Therefore in speaking of holiness he says
God is active
in love towards you
even in your very sufferings. It is He who has not only
given free access to Himself
by the blood and by the presence of Christ in
heaven for us
but who is continually occupied with all the details of your
life; whose hand is in all your trials
who thinks unceasingly about you
in
order to make you partakers of His holiness. This is not to require holiness on
our part-necessary as it must ever be-it is in order to make us partakers of
His own holiness. What immense and perfect grace! What a means! It is the means
by which to enjoy God Himself perfectly.
Verse 11. God does not expect us to find these exercises
of soul pleasant at the moment (they would not produce their effect if they
were so): but afterwards
the will being broken
they produce the peaceable
fruits of righteousness. The pride of man is brought down when he is obliged to
submit to that which is contrary to his will. God also takes a larger (ever
precious) place in his thoughts and in his life.
Verse 12. On the principle then of grace
the Hebrews are
exhorted to encourage themselves in the path of faith
and to watch against the
buddings of sin among them
whether in yielding to the desires of the flesh
or
in giving up christian privileges for something of the world. They were to walk
so courageously that their evident joy and blessing (which is always a distinct
testimony and one that triumphs over the enemy) should make the weak feel that
it was their own assured portion also; and thus strength and healing would be
administered to them instead of discouragement. The path of godliness as to
circumstances was to be made easy
a beaten path to weak and lame souls; and
they would feel more than stronger souls the comfort and value of such a path.
Grace
we have already said
is the motive given for this
walk; but grace is here presented in a form that requires to be considered a
little in detail.
We are not come
it says
to Mount Sinai. There the
terrors of the majesty of God kept man at a distance. No one was to approach
Him. Even Moses feared and trembled at the presence of Jehovah. This is not
where the Christian is brought but
in contrast with such relationships as
these with God
the whole millennial state in all its parts is developed;
according however to the way in which these different parts are now known as
things hoped for. We belong to it all; but evidently these things are not yet
established. Let us name them: Sion; the heavenly Jerusalem; the angels and
general assembly; the Church of the firstborn
whose names are inscribed in
heaven; God the Judge of all; the spirits of the just made perfect; Jesus the
Mediator of the new covenant
and finally
the blood of sprinkling which
speaketh better things than that of Abel.
Sion we have
spoken of as a principle. It is the
intervention of sovereign grace (in the king) after the ruin
and in the midst
of theruin
of Israel
re-establishing the people according to the counsels of
God in glory
and their relationships with God Himself. It is the rest of God
on the earth
the seat of the Messiah's royal power. But
as we know
the
extent of the earth is far from being the limits of the Lord's inheritance.
Sion on earth is Jehovah's rest; it is not the city of the living God-the
heavenly Jerusalem is that
the heavenly capital
so to speak of His kingdom
the city that has foundations
whose founder and builder is God Himself.
Having named Sion below
the author turns naturally to
Jerusalem above; but this carries him into heaven
and he finds himself with
all the people of God
in the midst of a multitude of angels
the great
universal assembly [3] of the invisible world. There is however one
peculiar object on which his eye rests in this marvelous and heavenly scene. It
is the assembly of the firstborn whose names are inscribed in heaven. They were
not born there
not indigenous like the angels
whom God preserved from
falling. They are the objects of the counsels of God. It is not merely that
they reach heaven: they are the glorious heirs and firstborn of God
according
to His eternal counsels
in accordance with which they are registered in
heaven. The assembly composed of the objects of grace
now called in Christ
belongs to heaven by grace. They are not the objects of the promises
who
not
having received the fulfillment of the promises on earth
do not fail to enjoy
them in heaven. They have the anticipation of no other country or citizenship
than heaven. The promises were not addressed to them. They have no place on
earth. Heaven is prepared for them by God Himself. Their names are inscribed
there by Him. It is the highest place in heaven above the dealings of God in
government
promise
and law on the earth. This leads the picture of glory on
to God Himself. But (having
reached the highest point
that which is most
excellent in grace) He is seen under another character
namely
as the Judge of
all
as looking down from on high to judge all that is below. This introduces
another class of these blessed inhabitants of the heavenly glory: those whom
the righteous Judge owned as His before the heavenly assembly was revealed
the
spirits of the just arrived at perfection. They had finished their course
they
had overcome in conflict
they were waiting only for glory. They had been
connected with the dealings of God on the earth
but-faithful before the time
for its blessing was come-they had their rest and their portion in heaven.
It was the purpose of God nevertheless to bless the
earth. He could not do so according to man's responsibility: His people even
were but as grass. He would therefore establish a new covenant with Israel a
covenant of pardon
and according to which He would write the law in the hearts
of His people. The Mediator of this covenant had already appeared and had done
all that was required for its establishment. The saints among the Hebrews were
come to the Mediator of the new covenant: blessing was thus prepared for the
earth and secured to it.
Finally
the blood of Christ had been shed on earth
as
that of Abel by Cain; but
instead of crying from the earth for vengeance
so
that Cain became a fugitive and a vagabond in the earth (a striking type of the
Jew
guilty of the death of Christ)
it is grace that speaks; and the shed
blood cries to obtain pardon and peace for those who shed it.
It will be observed that although speaking of the
different paths of millennial blessing
with its foundations
all is given
according to the present condition of things
before the coming of that time of
blessing from God. We are in it as to our relationships; but the spirits of the
just men of the Old Testament only are here spoken of
and only the Mediator of
this new covenant: the covenant itself is not established. The blood cries
but
the answer in earthly blessing has not yet come. This is easily understood. It
is exactly according to the existing state of things
and even throws
considerable light on the position of the Hebrew Christians and on the doctrine
of the epistle. The important thing for them was
that they should not turn
away from Him who spoke from heaven. It was with Him they had to do. We have
seen them connected with all that went before
with the Lord's testimony on
earth; but in fact they had to do at that time with the Lord Himself as
speaking from heaven. His voice then shook the earth; but now
speaking with
the authority of grace and from heaven
He announced the dissolution of
everything which the flesh could lean upon
or on which the creature could rest
its hopes.
All that could be shaken should he dissolved. How much
more fatal to turn away from Him that speaketh now
than from the commandments
even of Sinai! This shaking of all things (whether here or in the analogous
passage in 2 Peter) evidently goes beyond Judaism
but has a peculiar
application to it. Judaism was the system and the frame of the relationships of
God with men on earth according to the principle of responsibility on their
part. All this was of the first creation
but its springs were poisoned;
heaven
the seat of the enemy's power
perverted and corrupted; the heart of
man on earth was corrupt and rebellious. God will shake and change all things.
The result will be a new creation in which righteousness shall dwell.
Meanwhile the first fruits of this new Creation were
being formed; and in Christianity God was forming the heavenly part of the
kingdom that cannot be moved; and Judaism-the centre of the earthly system and
of human responsibility-was passing away. The apostle therefore announces the
shaking of all things-that everything which exists as the present creation
shall be set aside. With regard to the present fact he says only
" we
receive a kingdom that cannot be moved;" and calls us to serve God with
true piety
because our God is a consuming fire; not--as people say-God out of
Christ
but our God. This is His character in holy majesty and in righteous
judgment of evil.
[1] It
is not insensibility to them
but
when they are felt to be there
looking from
them to Christ. This is the secret of faith. "Be careful for nothing"
need not have been said
if nothing had been there calculated to awaken care.
Abraham considered not his body now dead.
[2]
"Father of spirits" is simply in contrast with "fathers of our
flesh."
[3] The
word here translated "assembly" was that of all the states of Greece;
that of the "firstborn" is the word for the assembly of citizens of
any particular state.
── John Darby《Synopsis of Hebrews》
Hebrews 12
Chapter Contents
An exhortation to be constant and persevere
The example
of Christ is set forth
and the gracious design of God in all the sufferings
believers endured. (1-11) Peace and holiness are recommended
with cautions
against despising spiritual blessings. (12-17) The New Testament dispensation
shown to be much more excellent than the Old. (18-29)
Commentary on Hebrews 12:1-11
(Read Hebrews 12:1-11)
The persevering obedience of faith in Christ
was the
race set before the Hebrews
wherein they must either win the crown of glory
or have everlasting misery for their portion; and it is set before us. By the
sin that does so easily beset us
understand that sin to which we are most
prone
or to which we are most exposed
from habit
age
or circumstances. This
is a most important exhortation; for while a man's darling sin
be it what it
will
remains unsubdued
it will hinder him from running the Christian race
as
it takes from him every motive for running
and gives power to every
discouragement. When weary and faint in their minds
let them recollect that
the holy Jesus suffered
to save them from eternal misery. By stedfastly
looking to Jesus
their thoughts would strengthen holy affections
and keep
under their carnal desires. Let us then frequently consider him. What are our
little trials to his agonies
or even to our deserts? What are they to the
sufferings of many others? There is a proneness in believers to grow weary
and
to faint under trials and afflictions; this is from the imperfection of grace
and the remains of corruption. Christians should not faint under their trials.
Though their enemies and persecutors may be instruments to inflict sufferings
yet they are Divine chastisements; their heavenly Father has his hand in all
and his wise end to answer by all. They must not make light of afflictions
and
be without feeling under them
for they are the hand and rod of God
and are
his rebukes for sin. They must not despond and sink under trials
nor fret and
repine
but bear up with faith and patience. God may let others alone in their
sins
but he will correct sin in his own children. In this he acts as becomes a
father. Our earthly parents sometimes may chasten us
to gratify their passion
rather than to reform our manners. But the Father of our souls never willingly
grieves nor afflicts his children. It is always for our profit. Our whole life
here is a state of childhood
and imperfect as to spiritual things; therefore
we must submit to the discipline of such a state. When we come to a perfect
state
we shall be fully reconciled to all God's chastisement of us now. God's
correction is not condemnation; the chastening may be borne with patience
and
greatly promote holiness. Let us then learn to consider the afflictions brought
on us by the malice of men
as corrections sent by our wise and gracious
Father
for our spiritual good.
Commentary on Hebrews 12:12-17
(Read Hebrews 12:12-17)
A burden of affliction is apt to make the Christian's
hands hang down
and his knees grow feeble
to dispirit him and discourage him;
but against this he must strive
that he may better run his spiritual race and
course. Faith and patience enable believers to follow peace and holiness
as a
man follows his calling constantly
diligently
and with pleasure. Peace with
men
of all sects and parties
will be favourable to our pursuit of holiness.
But peace and holiness go together; there can be not right peace without
holiness. Where persons fail of having the true grace of God
corruption will
prevail and break forth; beware lest any unmortified lust in the heart
which
seems to be dead
should spring up
to trouble and disturb the whole body.
Falling away from Christ is the fruit of preferring the delights of the flesh
to the blessing of God
and the heavenly inheritance
as Esau did. But sinners
will not always have such mean thoughts of the Divine blessing and inheritance
as they now have. It agrees with the profane man's disposition
to desire the
blessing
yet to despise the means whereby the blessing is to be gained. But
God will neither sever the means from the blessing
nor join the blessing with
the satisfying of man's lusts. God's mercy and blessing were never sought
carefully and not obtained.
Commentary on Hebrews 12:18-29
(Read Hebrews 12:18-29)
Mount Sinai
on which the Jewish church state was formed
was a mount such as might be touched
though forbidden to be so
a place that
could be felt; so the Mosaic dispensation was much in outward and earthly
things. The gospel state is kind and condescending
suited to our weak frame.
Under the gospel all may come with boldness to God's presence. But the most
holy must despair
if judged by the holy law given from Sinai
without a
Saviour. The gospel church is called Mount Zion; there believers have clearer views
of heaven
and more heavenly tempers of soul. All the children of God are
heirs
and every one has the privileges of the first-born. Let a soul be
supposed to join that glorious assembly and church above
that is yet
unacquainted with God
still carnally-minded
loving this present world and
state of things
looking back to it with a lingering eye
full of pride and
guile
filled with lusts; such a soul would seem to have mistaken its way
place
state
and company. It would be uneasy to itself and all about it.
Christ is the Mediator of this new covenant
between God and man
to bring them
together in this covenant; to keep them together; to plead with God for us
and
to plead with us for God; and at length to bring God and his people together in
heaven. This covenant is made firm by the blood of Christ sprinkled upon our
consciences
as the blood of the sacrifice was sprinkled upon the altar and the
victim. This blood of Christ speaks in behalf of sinners; it pleads not for
vengeance
but for mercy. See then that you refuse not his gracious call and
offered salvation. See that you do not refuse Him who speaketh from heaven
with infinite tenderness and love; for how can those escape
who turn from God
in unbelief or apostacy
while he so graciously beseeches them to be
reconciled
and to receive his everlasting favour! God's dealing with men under
the gospel
in a way of grace
assures us
that he will deal with the despisers
of the gospel
in a way of judgment. We cannot worship God acceptably
unless we
worship him with reverence and godly fear. Only the grace of God enables us to
worship God aright. God is the same just and righteous God under the gospel as
under the law. The inheritance of believers is secured to them; and all things
pertaining to salvation are freely given in answer to prayer. Let us seek for
grace
that we may serve God with reverence and godly fear.
── Matthew Henry《Concise Commentary on Hebrews》
Hebrews 12
Verse 1
[1]
Wherefore seeing we also are compassed about with so great a cloud of
witnesses
let us lay aside every weight
and the sin which doth so easily
beset us
and let us run with patience the race that is set before us
Wherefore
being encompassed with a cloud — A great multitude
tending upward with a holy swiftness.
Of witnesses — Of
the power of faith.
Let us lay aside every weight — As all who run a race take care to do. Let us throw off whatever weighs
us down
or damps the vigour of our Soul.
And the sin which easily besetteth us — As doth the sin of our constitution
the sin of our education
the sin
of our profession.
Verse 2
[2] Looking unto Jesus the author and finisher of our faith; who for the joy
that was set before him endured the cross
despising the shame
and is set down
at the right hand of the throne of God.
Looking —
From all other things.
To Jesus — As
the wounded Israelites to the brazen serpent. Our crucified Lord was prefigured
by the lifting up of this; our guilt
by the stings of the fiery serpents; and
our faith
by their looking up to the miraculous remedy.
The author and finisher of our faith — Who begins it in us
carries it on
and perfects it.
Who for the joy that was set before him — Patiently and willingly endured the cross
with all the pains annexed
thereto.
And is set down —
Where there is fulness of joy.
Verse 3
[3] For
consider him that endured such contradiction of sinners against himself
lest
ye be wearied and faint in your minds.
Consider —
Draw the comparison and think. The Lord bore all this; and shall his servants
bear nothing? Him that endured such contradiction from sinners - Such enmity
and opposition of every kind Lest ye be weary - Dull and languid
and so
actually faint in your course.
Verse 4
[4] Ye
have not yet resisted unto blood
striving against sin.
Unto blood —
Unto wounds and death.
Verse 5
[5] And ye have forgotten the exhortation which speaketh unto you as unto
children
My son
despise not thou the chastening of the Lord
nor faint when
thou art rebuked of him:
And yet ye seem already to have forgotten the
exhortation - Wherein God speaketh to you with the utmost tenderness.
Despise not thou the chastening of the Lord — Do not slight or make little of it; do not impute any affliction to
chance or second causes but see and revere the hand of God in it.
Neither faint when thou art rebuked of him — But endure it patiently and fruitfully. Proverbs 3:11
etc.
Verse 6
[6] For
whom the Lord loveth he chasteneth
and scourgeth every son whom he receiveth.
For —
All springs from love; therefore neither despise nor faint.
Verse 7
[7] If
ye endure chastening
God dealeth with you as with sons; for what son is he
whom the father chasteneth not?
Whom his father chasteneth not — When he offends.
Verse 8
[8] But
if ye be without chastisement
whereof all are partakers
then are ye bastards
and not sons.
Of which all sons are partakers - More or
less.
Verse 9
[9]
Furthermore we have had fathers of our flesh which corrected us
and we gave
them reverence: shall we not much rather be in subjection unto the Father of
spirits
and live?
And we reverenced them — We neither despised nor fainted under their correction.
Shall we not much rather — Submit with reverence and meekness To the Father of spirits - That we
may live with him for ever. Perhaps these expressions
fathers of our flesh
and Father of spirits
intimate that our earthly fathers are only the parents
of our bodies
our souls not being originally derived from them
but all
created by the immediate power of God; perhaps
at the beginning of the world.
Verse 10
[10] For
they verily for a few days chastened us after their own pleasure; but he for
our profit
that we might be partakers of his holiness.
For they verily for a few days — How few are even all our day on earth! Chastened us as they thought good
- Though frequently they erred therein
by too much either of indulgence or
severity. But he always
unquestionably
for our profit
that we may be
partakers of his holiness - That is
of himself and his glorious image.
Verse 11
[11] Now
no chastening for the present seemeth to be joyous
but grievous: nevertheless
afterward it yieldeth the peaceable fruit of righteousness unto them which are
exercised thereby.
Now all chastening —
Whether from our earthly or heavenly Father
Is for the present grievous
yet
it yieldeth the peaceable fruit of righteousness - Holiness and happiness.
To them that are exercised thereby — That receive this exercise as from God
and improve it according to his
will.
Verse 12
[12] Wherefore
lift up the hands which hang down
and the feeble knees;
Wherefore lift up the hands — Whether your own or your brethren's.
That hang down —
Unable to continue the combat.
And the feeble knees — Unable to continue the race. Isaiah 35:3.
Verse 13
[13] And
make straight paths for your feet
lest that which is lame be turned out of the
way; but let it rather be healed.
And make straight paths both for your own and
for their feet - Remove every hinderance
every offence.
That the lame —
They who are weak
scarce able to walk.
Be not turned out of the way — Of faith and holiness.
Verse 14
[14]
Follow peace with all men
and holiness
without which no man shall see the
Lord:
Follow peace with all men — This second branch of the exhortation concerns our neighbours; the
third
God.
And holiness —
The not following after all holiness
is the direct way to fall into sin of
every kind.
Verse 15
[15]
Looking diligently lest any man fail of the grace of God; lest any root of
bitterness springing up trouble you
and thereby many be defiled;
Looking diligently
lest any one — If he do not lift up the hands that hang down.
Fall from the grace of God: lest any root of
bitterness — Of envy
anger
suspicion.
Springing up —
Destroy the sweet peace; lest any
not following after holiness
fall into
fornication or profaneness. In general
any corruption
either in doctrine or
practice
is a root of bitterness
and may pollute many.
Verse 16
[16] Lest
there be any fornicator
or profane person
as Esau
who for one morsel of meat
sold his birthright.
Esau was profane for so slighting the
blessing which went along with the birth-right.
Verse 17
[17] For
ye know how that afterward
when he would have inherited the blessing
he was
rejected: for he found no place of repentance
though he sought it carefully
with tears.
He was rejected — He
could not obtain it.
For he found no place for repentance — There was no room for any such repentance as would regain what he had
lost.
Though he sought it —
The blessing of the birth-right.
Diligently with tears — He sought too late. Let us use the present time.
Verse 18
[18] For
ye are not come unto the mount that might be touched
and that burned with
fire
nor unto blackness
and darkness
and tempest
For — A
strong reason this why they ought the more to regard the whole exhortation
drawn from the priesthood of Christ: because both salvation and vengeance are
now nearer at hand.
Ye are not come to the mountain that could be
touched — That was of an earthy
material nature.
Verse 19
[19] And
the sound of a trumpet
and the voice of words; which voice they that heard
intreated that the word should not be spoken to them any more:
The sound of a trumpet — Formed
without doubt
by the ministry of angels
and preparatory to the
words
that is
the Ten Commandments
which were uttered with a loud voice
Deuteronomy 5:22.
Verse 20
[20] (For
they could not endure that which was commanded
And if so much as a beast touch
the mountain
it shall be stoned
or thrust through with a dart:
For they could not bear — The terror which seized them
when they heard those words proclaimed
If
even a beast
etc. Exodus 19:12
etc.
Verse 21
[21] And
so terrible was the sight
that Moses said
I exceedingly fear and quake:)
Even Moses - Though admitted to so near an
intercourse with God
who "spake to him as a man speaketh to his
friend." At other times he acted as a mediator between God and the people.
But while the ten words were pronounced
he stood as one of the hearers
Exodus 19:25; Exodus 20:19.
Verse 22
[22] But
ye are come unto mount Sion
and unto the city of the living God
the heavenly
Jerusalem
and to an innumerable company of angels
But ye —
Who believe in Christ.
Are come —
The apostle does not here speak of their coming to the church militant
but of
that glorious privilege of New Testament believers
their communion with the
church triumphant. But this is far more apparent to the eyes of celestial
spirits than to ours which are yet veiled. St. Paul here shows an excellent
knowledge of the heavenly economy
worthy of him who had been caught up into
the third heaven.
To mount Sion — A
spiritual mountain.
To the city of the living God
the heavenly
Jerusalem — All these glorious titles belong to the
New Testament church.
And to an innumerable company — Including all that are afterwards mentioned.
Verse 23
[23] To
the general assembly and church of the firstborn
which are written in heaven
and to God the Judge of all
and to the spirits of just men made perfect
To the general assembly — The word properly signifies a stated convention on some festival
occasion.
And church —
The whole body of true believers
whether on earth or in paradise. Of the
first-born-The first-born of Israel were enrolled by Moses; but these are
enrolled in heaven
as citizens there. It is observable
that in this beautiful
gradation
these first-born are placed nearer to God than the angels. See James 1:18.
And to God the Judge of all — Propitious to you
adverse to your enemies.
And to the spirits —
The separate souls.
Of just men — It
seems to mean
of New Testament believers. The number of these
being not yet
large
is mentioned distinct from the innumerable company of just men whom
their Judge hath acquitted. These are now made perfect in an higher sense than
any who are still alive. Accordingly
St. Paul
while yet on earth
denies that
he was thus made perfect
Philippians 3:12.
Verse 24
[24] And
to Jesus the mediator of the new covenant
and to the blood of sprinkling
that
speaketh better things than that of Abel.
To Jesus
the mediator — Through whom they had been perfected.
And to the blood of sprinkling — To all the virtue of his precious blood shed for you
whereby ye are
sprinkled from an evil conscience. This blood of sprinkling was the foundation
of our Lord's mediatorial office. Here the gradation is at the highest point.
Which speaketh better things than that of
Abel — Which cried for vengeance.
Verse 25
[25] See
that ye refuse not him that speaketh. For if they escaped not who refused him
that spake on earth
much more shall not we escape
if we turn away from him
that speaketh from heaven:
Refuse not — By
unbelief.
Him that speaketh —
And whose speaking even now is a prelude to the final scene. The same voice
which spake both by the law and in the gospel
when heard from heaven
will shake
heaven and earth.
For if they escaped not — His vengeance.
Much more shall not we — Those of us who turn from him that speaketh from heaven - That is
who
came from heaven to speak to us.
Verse 26
[26]
Whose voice then shook the earth: but now he hath promised
saying
Yet once
more I shake not the earth only
but also heaven.
Whose voice then shook the earth — When he spoke from mount Sinai.
But now —
With regard to his next speaking.
He hath promised — It
is a joyful promise to the saints
though dreadful to the wicked.
Yet once more I will shake
not only the
earth
but also the heaven — These words may refer in a lower sense to
the dissolution of the Jewish church and state; but in their full sense they
undoubtedly look much farther
even to the end of all things. This universal
shaking began at the first coming of Christ. It will be consummated at his
second coming. Haggai 2:6.
Verse 27
[27] And
this word
Yet once more
signifieth the removing of those things that are
shaken
as of things that are made
that those things which cannot be shaken
may remain.
The things which are shaken — Namely
heaven and earth.
As being made —
And consequently liable to change.
That the things which are not shaken may
remain — Even "the new heavens and the new
earth
" Revelation 21:1.
Verse 28
[28]
Wherefore we receiving a kingdom which cannot be moved
let us have grace
whereby we may serve God acceptably with reverence and godly fear:
Therefore let us
receiving — By willing and joyful faith.
A kingdom —
More glorious than the present heaven and earth.
Hold fast the grace
whereby we may serve God — In every thought
word
and work.
With reverence —
Literally
with shame. Arising from a deep consciousness of our own
unworthiness.
And godly fear — A
tender
jealous fear of offending
arising from a sense of the gracious majesty
of God.
Verse 29
[29] For
our God is a consuming fire.
For our God is a consuming fire — in the strictness of his justice
and purity of his holiness.
── John Wesley《Explanatory Notes on Hebrews》
Heb.
12:10~11
A new worker’s first experience in
painting a car held many surprises for him. One of those took place after the
car’s fresh coat of new paint was totally dry. The novice looked with favor on
the finished product
only to see his greatly experienced trainer come by and
begin to sand the paint with sandpaper. The apprentice was shocked
even
angered at what the other man was doing to the finish
so he began to complain.
But the supervisor continued to sand. After he had sanded the entire car he
took out his buffer and
using a special compound
began to buff the places he
had sanded. The result left the student painter shocked
but pleased. For
you
see
the sanding made all the paint even and clean
and the buffing brought out
a new shine—so bright when compared with the previous shine that it hardly
looked like the same color. What appeared to be destroying the paint was in
fact bringing out its deepest shine.
Paul tells us in this passage that God’s
discipline may not be pleasant
but its aim is to brighten our polish and
reveal the shine of our righteousness.
Chapter 12. Hope with Perseverance
Feeble Arms
Weak Knees
I. Run the Race
Ahead
II. Benefits of
Receiving Disciplines
III. A Kingdom
That Cannot Be Shaken
── Chih-Hsin
Chang《An Outline of
The New Testament》
Running The Race Of Faith (12:1-3)
INTRODUCTION
1. Throughout our study
we have noted the emphasis on being steadfast in our faith... a. The warning against developing unbelief - He 3:12-15 b. The need for a faith that endures - He 6:11-12; 10:36-39 c. In chapter eleven
we were reminded of many who had this kind of faith 2. This emphasis continues
with our own life of faith described as a race... a. In which we are "surrounded by so great a cloud of witnesses" - He 12:1 1) The "cloud of witnesses" refers to those mentioned in the previous chapter 2) I.e.
those Old Testament saints like Abraham
Moses
etc. b. In what way are they "witnesses"? 1) While the word can mean "spectator"
it is not likely so used here a) That would suggest they are now "looking down" on us from heaven b) But there is no indication the dead know what is going on earth - cf. Ecc 9:5 c) While they may have "memory" of what happened (Lk 16:28)
their attention is focused upon their present condition - cf. Re 7:9-17 2) The word can also refer to those who "bear witness" a) By their lives
they have borne witness to the value of faith - cf. He 11:1-40 b) By their exemplary lives
they encourage us in "Running TheRace Of Faith"!
[As we seek to follow in the footsteps of others who have successfully"run the race of faith"
there are three things necessary as presentedin our text. The first one is...] I. WE NEED TO LAY SOME THINGS ASIDE (1)
A. NOTE THE COMPARISON TO RUNNING... 1. The runner who seeks to win: a. Loses as much weight as possible without hurting performance b. Wears clothing that is light and allows freedom of movement 2. Excess weight
chafing clothing
etc.
can be the difference between victory or defeat! B. WE TOO MUST LAY SOME THINGS ASIDE... 1. "every weight" a. I.e.
things which slow down our spiritual progress 1) Such as "carousing
drunkenness
and cares of this life" - Lk 21:34-36 2) Also
"anger
wrath
malice
blasphemy
filthy language..." - cf. Co 3:8; 1 Pe 2:1-2; Ja 1:21 b. Such things make "running the race of faith" difficult
if not impossible! 2. "the sin which so easily ensnares us" a. Any and all sins should be laid aside b. From the context
I understand "the" sin to be the "sin of unbelief" 1) The epistle was written to encourage faithfulness to Christ and His covenant 2) We've seen warnings against unbelief - He 3:12-13 3) When one no longer believes
the race is lost! - He 10:26-39
[With a full assurance of faith
and with every hindrance laid aside
we can "run the race of faith" as God intended. But as we comprehend the true nature of the "course" set before us
we can appreciate the need for the element of endurance...] II. WE NEED TO HAVE ENDURANCE (1)
A. THE "RACE OF FAITH" IS A MARATHON
NOT A SPRINT... 1. It does not require one quick burst of energy
in which the race is soon over 2. This "race" requires a sustained effort over a long period of time B. ENDURANCE IS A NECESSARY QUALITY... 1. Jesus often taught His disciples concerning the need for endurance (i.e.
patience) a. In the parable of The Sower - Lk 8:12 a. In preparing the disciples for the Limited Commission - Mt 10:22
b. In His discourse on the Mount of Olives - Mt 24:13 2. The writer to the Hebrews had stressed this virtue earlier a. In which he appealed to the example of Abraham - He 6:11-15 b. In which he quoted from Habakkuk - He 10:36-39 3. We can develop such patience with the help of the Scriptures - Ro 15:4 a. As we read of the faithfulness of God Who fulfills His promises b. As we read of the ultimate end of those persevered in faithfulness [Paul wrote that eternal life would be given "to those who by patientcontinuance in doing good seek for glory
honor
and immortality" (Ro2:7). Therefore endurance is required for successfully running this
"race of faith"! Equally important is where we have our mind focused as we run the race...] III. WE NEED TO FOCUS ON JESUS (2-3)
A. WE MUST "LOOK UNTO JESUS"... 1. Our focus must be upon the Lord as we "run the race" a. We might "glance" at others (cf. He 11) b. But we are to "gaze" upon the Lord Savior (Believers' Study Bible) c. As suggested by this "Formula For Spiritual Success": 1) If you want to be distressed -- look within 2) If you want to be defeated -- look back 3) If you want to be distracted -- look around 4) If you want to be dismayed -- look ahead 5) If you want to be delivered -- look up! - cf. Co 3:1-2 2. For Jesus is "the author and finisher of our faith" - cf. He 2:10 a. He is the beginning and the end
the first and the last
the Alpha and the Omega - Re 1:8
11 b. He has blazed the trail for us... 1) By having run the race Himself a) As a forerunner He has entered the heavenly sanctuary - He 6:19-20 b) He has opened a "new and living way" for us - He 10:20
2) And now He helps us to finish it ourselves - cf. He 7:25 3. He succeeded in running the race by looking at "the joy set before Him" a. The "joy" that inspired Him was likely that privilege of being seated at God's right hand - cf. Psa 16:9-11; Ac 2:25-31
b. With the anticipation of such "joy"
Jesus... 1) "endured the cross" (the physical pain) 2) "despised the shame" (the emotional and spiritual agony) -- Just as Jesus looked at the joy set before Him
so we must look to Jesus! B. WE MUST "CONSIDER HIM"... 1. We must consider how He endured
not only on the cross
but even before! - He 11:3 a. How He "endured such hostility from sinners against himself" b. This hostility is something He experienced frequently - cf. Lk 4:28-29; 11:15-16
53-54; 16:14 2. Meditating upon our Lord will prevent us from becoming "weary and discouraged in your souls" a. We cannot run with endurance if we become weary and discouraged b. But as we consider the Lord and His example (in itself a form of "waiting upon the Lord")
we shall not grow weary nor faint - cf. Isa 40:31 CONCLUSION
1. "Running The Race Of Faith" requires both negative and positive elements... a. Negatively
we must lay aside things which would hinder us b. Positively
we must keep our focus on Jesus who has made our salvation possible 2. In both cases
the Word of God (the Bible) is crucial... a. For in it we learn what sort of things we must lay aside b. For in it we learn about our Lord
what He endured
how His example should inspire us 3. Have you lost your endurance? Have you grown weary in "Running TheRace Of Faith"?
a. Let the Bible help you examine what "baggage" should be left aside! b. Let the Bible help you learn about Jesus whose own example can encourage you to continue on with perseverance! Remember what we read earlier... "For you have need of endurance
so that after you have done thewill of God you may receive the promise..." (Hebrews 10:36)
The Chastening Of The Lord (12:4-11)
INTRODUCTION
1. In encouraging his readers to "run the race that is set before us"
the author of "The Epistle To The Hebrews" mentions the need for endurance... a. Suggesting that the "race" will not always be an easy one - He 12:1
b. Indeed
our "forerunner" Himself had to endure hostility from sinners and eventually the cross - He 12:2-3 2. They were reminded that they had yet to endure as much as the Lord... a. They had "not yet resisted to bloodshed
striving against sin" - He 12:4 b. Though they had earlier endured "a great struggle with sufferings" - He 10:32-34 -- Because persecutions were likely to intensify
they needed "endurance" - He 10:35-36 3. To help them in this regard
he reminds them of "The Chastening Of The Lord" by...
a. Quoting a well-known passage in Proverbs - He 12:5-6 b. Expounding upon the purpose of the Lord's chastening - He 12:7-11 -- Understanding how the Lord might use hardships
even persecutions
to "chasten" them for their good
would serve to encourage them to endure 4. What does the word "chasten" mean? a. The Greek word is paideia {pahee-di'-ah} b. In the KJV
it is variously translated as "chastening
nurture
instruction
chastisement" c. Thayer defines the word in this way: 1) "the whole training and education of children (which relates to the cultivation of mind and morals
and employs for this purpose now commands and admonitions
now reproof and punishment)" 2) "whatever in adults also cultivates the soul
esp. by correcting mistakes and curbing passions" a) "instruction which aims at increasing virtue" b) "acc. to biblical usage chastisement
chastening
(of the evils with which God visits men for their amendment)" [In this lesson
I wish to focus on "The Chastening Of The Lord"
using this text in Hebrews as the basis for our study. To begin
let me stress...] I. THE "FACT" OF THE LORD'S CHASTENING
A. SOME DENY THE CHASTENING OF THE LORD... 1. Believing that a loving God would never bring suffering to His children 2. Believing that any suffering is due solely to the influence of Satan a. As some have so interpreted the Book of Job b. Yet because Satan himself could not do anything unless God allowed it
Job's adversity came ultimately from the Lord - cf. Job 42:11 B. THE BIBLE CLEARLY TEACHES THE CHASTENING OF THE LORD... 1. In the Old Testament: a. "You should know in your heart that as a man chastens his son
so the LORD your God chastens you." - Deu 8:5 b. "My son
do not despise the chastening of the LORD
Nor detest His correction; For whom the LORD loves He corrects
Just as a father the son in whom he delights." - Pro 3:11-12
2. In the New Testament: a. "For if we would judge ourselves
we would not be judged. But when we are judged
we are chastened by the Lord
that we may not be condemned with the world." - 1 Co 11:31-32 b. "As many as I love
I rebuke and chasten. Therefore be zealous and repent." - Re 3:19 c. And of course
our entire text under consideration - He 12:4-11
1) Especially verses 7-8 2) Which state that all of God's children must experience chastening! [The "fact" of the Lord's chastening cannot be questioned by anyone whoaccepts the Bible. At this point
let's consider "how" God might chasten His children...] II. THE "HOW" OF THE LORD'S CHASTENING
A. CHASTENING IN THE FORM OF "INSTRUCTIVE DISCIPLINE"... 1. There is both "instructive" and "corrective" chastening (discipline) 2. "Instructive" chastening is designed to prevent the need for "corrective" chastening 3. Instructive discipline is seen most often in the form of "teaching" a. In the form of warnings
admonitions b. Thus Jesus could "clean" (purify) His disciples through His teaching - Jn 15:2-3 c. Through His words Jesus sought to chasten the Laodiceans - Re 3:15-19 -- One way
then
that God chastens us is through His Word! 4. But instructive discipline can also be in the form of "tribulation" a. In the case of Job... 1) His suffering was not because he needed correction - cf. Job 1:1
8 2) Yet God allowed it
knowing it would make him better b. In the case of the early Christians... 1) Persecution was looked upon as a form of chastisement - cf. He 12:4-6 2) Their persecution for the cause of Christ was not because they were wicked 3) But God allowed it
knowing that it would make them stronger - cf. Ro 5:3-4; Ja 1:2-4; 1 Pe 5:8-10 -- Another way
then
that God chastens us is by allowing persecution for Christ's sake! B. CHASTENING IN THE FORM OF "CORRECTIVE DISCIPLINE"... 1. When "instructive" discipline is not heeded
"corrective" discipline follows 2. Note the example of Judah and Israel a. Failure to heed God's word would bring judgment upon Judah - Am 2:4-5 b. God made repeated efforts to bring Israel 4:6-12
c. Such efforts included famine
drought
pestilence
plague
war
earthquakes 1) These were not miraculous or supernatural events 2) But acts of nature brought on by the providential working of God! d. Some understood the value of such affliction - cf. Psa 119:67 71
3. What about "corrective" discipline today? a. If God would use Providence to encourage Israel before it was too late... 1) Would not the same God use Providence erring children today? 2) Does He love us any less? b. I know of no scriptural reason why God would not use His Providence to: 1) Wake us up 2) Cause us to reflect on our lives and our relationship to God 3) Encourage us to repent and turn back to Him if we are straying c. There are several passages which suggest that God might bring some form of "corrective" discipline if we do not heed His "instructive" discipline... 1) Some of the Corinthians had already begun to experience God's chastisement
which they could have avoided if they had "judged" themselves (by heeding His word) - 1 Co 11:30-32 2) Jesus spoke of some way in which He would punish some at Thyatira that would be evident to all - cf. Re 2:20-23 -- I therefore have no problem with the idea that God may choose to employ corrective discipline in the form of national and even personal affliction [My understanding of a loving God chastening His children is tempered by my understanding of "why" He does this...] III. THE "WHY" OF THE LORD'S CHASTENING
A. CERTAINLY NOT BECAUSE HE DELIGHTS IN DOING SO... 1. God found it necessary to bring judgment upon Israel 3-5
2. It was not something He wanted to do - Lam 3:31-33 B. WHEN NECESSARY
IT IS FOR OUR GOOD... 1. To correct us - He 12:9 a. Our human fathers do so
and we respect them for it b. Should we not expect the same from the "Father of spirits"
and submit to it? 2. That we may be partakers of His Holiness - He 12:10 a. Our human fathers do it for what seems best to them b. Our heavenly Father does it for a reason that far excels any earthly purpose! 3. That we may yield the peaceable fruit of righteousness - He12:11
a. In the short term
the experience is unpleasant b. But in the long term
we benefit by such "training"! CONCLUSION
1. Whether "corrective" or "instructive" chastisement
it is always for our good! a. It may be grievous - He 12:11a b. But it will produce "the peaceable fruit of righteousness to those who have been trained by it" - He 12:11b 2. "Corrective" chastisement can mostly be avoided... a. By correcting ourselves - cf. 1 Co 11:31-32 b. Which we can do by taking heed to God's Word - cf. Jn 15:2-3 3. But even when we heed the "instructive" chastisement through the Word of God
we may still experience some form of tribulation... a. Such as persecution for the cause of Christ b. Brought on by Satan
working in and through the world - 1 Pe 5:8-9
c. Not because we are wicked
but because we are righteous (like Job) -- Yet God can use even that to provide a form of "instructive" discipline
in which the good are made even better! May the prayer expressed by Peter help us to endure should we experience such tribulation... "But may the God of all grace
who called us to His eternal glory by Christ Jesus
after you have suffered a little while
perfect
establish
strengthen
and settle you. To Him be theglory and the dominion forever and ever. Amen." (1 Pe 5:10-11)
The Pursuit Of Peace And Holiness (12:12-17)
INTRODUCTION
1. In "Running The Race Of Faith" (He 12:1-3)
we saw the need to... a. Lay aside things that would hinder us
especially the sin of unbelief b. Have endurance
even as Jesus endured hostility and the cross c. Focus our gaze on Jesus
the author and finisher of our faith
whose own example should encourage us not to become weary and discouraged 2. After reminding his readers of the value of the Lord's chastening
the author of Hebrews returns to the metaphor of "running"... a. With a call to "run with style" - He 12:12-13 b. With instructions to pursue peace and holiness - He 12:14 c. With a word of caution
appealing to the example of Esau - He 12:15-17
3. One way to describe the Christian "race"
then
is "The Pursuit Of Peace And Holiness"
a. How well are you doing in your pursuit? b. Do you know what it is you are to be running after? c. Are you aware of the possible pitfalls that can hinder you? [To encourage excellence in regards to our pursuit
let's take a closerlook at the passage
beginning with...] I. MAKING PREPARATION FOR OUR PURSUIT (12-13)
A. A CALL TO "RUN WITH STYLE"... 1. We are to "strengthen"... a. "the hands which hang down" b. "the feeble knees" -- A common figure of speech (Job 4:3-4; Isa 35:3)
calling us to shake off all weariness
to be firm and strong 2. We are to "make straight paths" for our feet
so that... a. "what is lame may not be dislocated" b. "but rather be healed" -- Another common expression (Isa 40:3-4)
encouraging us to remove all that would hinder our progress (especially if we are weak) B. THE IMPLICATIONS OF THIS CALL... 1. First
we must respond to this call to action a. This is something "we" are being called to do b. We can't expect God to do it all! c. While God will certainly help us
we must make the effort - cf. Ph 2:12-13 2. This call to action is not limited to strengthening just yourself a. Certainly there is the personal application b. But as concerned Christians
we should seek to: 1) "strengthen the hands...and feeble knees" of others 2) "make straight paths" for others - cf. 1 Th 5:14 c. Just as those who are "spiritual" should be concerned for the weakness of others - Ga 6:1 [In a way
this call is similar to the one the Lord gave to Joshua (Josh 1:6-9)
which Joshua later gave to Israel (Josh 23:6
11). Shallwe heed the call to "be strong and very courageous"
i.e.
to "run withstyle"? Now
for some thoughts about...] II. THE GOAL OF OUR PURSUIT (14)
A. PEACE WITH ALL MEN... 1. We should not be surprised to read that we are to "pursue peace..." a. Jesus is "The Prince of Peace" - Isa 9:6 b. He died to make peace possible: with God
and with man - Ro 5:1; Ep 2:13-17 c. He taught that peacemakers will be called the children of God - Mt 5:9 d. A key element of the kingdom of God is peace - Ro 14:17-18 -- Therefore
we are to pursue peace with all men - Ro 14:19;12:18
2. How does one "pursue peace with all men"? a. By seeking peace with God first - Prov 16:7 1) We must first make our relationship with God what it ought to be 2) Through Jesus
we can be at peace with God - Ro 5:1 b. Letting the peace of God rule in our hearts - Col 3:15 1) The Lord is able to "give you peace always in every way" - 2 Th 3:16 2) How the Lord imparts peace: a) Through His Word - Psa 119:165 b) Through prayer - Ph 4:6-7 -- If one is not at peace with himself
it is unlikely he can be at peace with others c. By doing things that make for peace - Ro 14:19 1) Such as being considerate of their conscience - Ro 14:13-21
2) Seeking unity with compassion
love
tenderness
and courtesy; willing to respond to evil or reviling with a blessing - cf. 1 Pe 3:8-11 B. HOLINESS
WITHOUT WHICH NO ONE WILL SEE THE LORD... 1. As God is holy
so His children must be holy - 1 Pe 1:14-16; 1 Th 4:7
2. How can one "pursue holiness..."? a. True holiness (sanctification) comes through: 1) Faith in Jesus - Ac 26:18; cf. He 10:10
14 2) The work of the Holy Spirit - 1 Co 6:11; 2 Th 2:13; cf. Ti 3:5 3) The Word of God - Jn 17:17
19 b. We cooperate with God in pursuing holiness by: 1) Offering ourselves as "slaves of righteousness" - Ro 6:19-22
2) Perfecting holiness in the fear of God - 2 Co 7:1 a) Which includes cleansing ourselves from all "filthiness of the flesh and spirit" - 2 Co 7:1 b) Also putting on the "new man...in true righteousness and holiness" - Ep 4:24; cf. Co 3:9-14 [In many respects
this is what the Christian life is all about: pursuing peace and holiness! How successful we are will depend on how diligently we avoid...] III. PITFALLS THAT HINDER OUR PURSUIT (15-17)
A. FALLING SHORT OF THE GRACE OF GOD... 1. Without God's grace
none can be saved
pursue peace
or have the holiness necessary to see God! 2. But do Christians need to concern themselves with falling from grace? Consider... a. The warning not to neglect our great salvation - He 2:1-3 b. The warning not to be hardened by sin - He 3:12-14 c. The warning to be diligent - He 4:1
11; cf. 2 Pe 1:10 d. The warning against willful sin - He 10:26-31 e. The warning not receive God's grace in vain - 2 Co 6:1 f. The warning not to fall from grace - Ga 5:4 g. The warning to "look to yourselves
that we do not lose those things we worked for..." - 2 Jn 8 -- Indeed
if there were no possibility for one to "fall short of the grace of God"
then there would be no need for us to be "looking diligently" 3. For the Christian
however
God's grace can be just a prayer away! - cf. He 4:16 B. LETTING A ROOT OF BITTERNESS TO SPRING UP... 1. Bitterness can be a stumbling block in our pursuit of peace a. It destroys the peace within the person who harbors it (modern medicine has shown that emotions like bitterness and anger can cause problems such as headaches
backaches
allergic disorders
ulcers
high blood pressure
and heart attacks
etc.) b. It can destroy the peace in the congregation where it becomes manifest 2. It also becomes a stumbling block in our pursuit of holiness
for the problems it creates cause many to become "defiled" (unholy) -- If we are going to "make straight paths for your feet"
then we need to clip any root of bitterness "in the bud"! C. BECOMING A FORNICATOR OR PROFANE PERSON... 1. Fornication is certainly a pitfall to avoid... a. Fornication is a generic term for any sort of sexual immorality (including pre-marital sex
adultery
homosexuality
etc.) b. It is contrary to God's will regarding our sanctification - 1 Th 4:3-8 1) Later
we will read in Hebrews where God will judge fornicators - He 13:4 2) It will keep one out of the kingdom of heaven - 1 Co 6:9-10; Ga 5:19-21
-- Therefore
let us "Flee fornication!" - 1 Co 6:18 2. We must also not become a "profane person"... a. "A worldly person who profanes holy privileges by placing on them a worldly estimate." (B. W. Johnson) b. One does not have to overtly wicked; they can displease God by simply devaluing that which is important to Him! c. Such was the case with Esau... - cf. Gen 25:29-34 1) There is no indication that he was a fornicator 2) But he was a profane person because he did not proper estimate the value of his birthright 3) Though he later wanted the blessings of the birthright
it was too late; despite his tears
it was too late to change his father's mind ("he found no place for repentance") d. We can become "profane" by devaluing our spiritual blessings... 1) In Christ
we have a spiritual birthright (redemption
fellowship with God
the hope of eternal life) 2) But we can let careers
hobbies
friends
even families
come between us and the things of God -- Are we willing to "sell our birthright" for "one morsel of food"? CONCLUSION
1. As we run the race of faith
peace with others and holiness before God should be our goal 2. To run the race with "style"
we need to... a. Get in the proper form (lift the hands
strengthen the knees)
helping one another to do so b. Watch out for the pitfalls that can hinder us in our pursuit
such as... 1) Not utilizing God's grace to help you in your race 2) Allowing bitterness to become a stumbling block 3) Becoming a fornicator or profane person As we run this "race"
the words of the apostle Paul are appropriate... "Do you not know that those who run in a race all run
but one receives the prize? Run in such a way that you may obtain it. And everyone who competes for the prize is temperate in all things. Now they do it to obtain a perishable crown
but we for an imperishable crown. Therefore I run thus: not with uncertainty. Thus I fight: not as one who beats the air. But I discipline my body and bring it into subjection
lest
when I have preached to others
I myself should become disqualified."(1 Co 9:24-27)
Are you running in such a way as to obtain the imperishable crown?
Heeding The Voice From The Mountain (12:18-29)
INTRODUCTION
1. In encouraging Christians to run the race that is set before them
the Hebrews writer has instructed them to... a. Lay aside things that would hinder them - He 12:1 b. Run with endurance - He 12:1 c. Keep their focus on Jesus - He 12:2-3 d. Remember the value of the Lord's chastening - He 12:4-11 e. Run with "style" - He 12:12-13 f. Pursue peace and holiness - He 12:14 g. Look diligently lest one fall short of God's grace
stumble because of bitterness
or become a fornicator or profane person - He 12:15-17 2. Further encouragement is now provided in the last half of chapter twelve... a. With a reminder of the "mountain" to which they have come b. With a warning to heed "Him who speaks" 3. As we "run the race of faith" today
we need this same reminder and warning... a. Do we appreciate the significance of the "mountain" to which we have come? b. Are we "Heeding The Voice From The Mountain"? -- How we answer such questions can reveal how well we are running the race of faith! [With our text before us
let's take a look at...] I. THE MOUNTAIN TO WHICH WE HAVE COME (18-24)
A. IT IS NOT MOUNT SINAI (18-21) 1. The mountain described first is Mount Sinai
to which Israel came following their deliverance from Egyptian bondage - cf. Exo 19:12-19 a. It seems to have been much like a volcano - Exo 20:18; Deu4:11
b. It frightened the people - Deu 5:22-26; 18:16 c. Even Moses was afraid - Deu 9:19 2. We have not come to such a mountain
that forces us to stand "afar off" B. IT IS MOUNT ZION (22-24) 1. The "mountain" to which we have come is one that encourages us to "draw near" 2. We have come to "Mount Zion" a. Zion was originally the stronghold of the Jebusites in Jerusalem that became the "city of David" - 2 Sam 5:6-10;1 Chr 11:4-9
b. The term "Zion" came to be used to refer to: 1) The city of Jerusalem - Psa 48:2; 84:7; Am 6:1 2) The heavenly Jerusalem where God dwells - Isa 28:16; Ps 2:6 Re 14:1
3. In coming to "Mount Zion"
we have also come to... a. "the city of the living God
the heavenly Jerusalem" 1) The heavenly city longed for by Abraham and the others - cf. He 11:10
13-16 2) The heavenly city longed for by Christians today - cf. He 13:14 3) The heavenly city we will one day experience - Re 3:12;21:1-7; 22:14
-- "This heavenly city is where our Lord dwells and is our eternal home. In coming to Christ we have come into the covenant which gives us the right to a place in that city." (B. W. Johnson
People's New Testament) b. "an innumerable company of angels" 1) The heavenly servants of God
of which there is a great number - cf. Re 5:11 2) Who also minister to those who will inherit salvation - He 1:14 c. "the general assembly and church of the firstborn registered in heaven"
1) The church in the universal sense
made up of all who are saved - Ac 2:47 2) They are the "firstborn ones"
who enjoy special privileges of their birthright 3) Their names are in "the Book of Life" - Ph 4:3; Re 3:5 d. "God the Judge of all" 1) The Judge of all the earth - cf. Gen 18:25 2) He is the One to whom we must give heed
as we shall note shortly e. "the spirits of just men made perfect" 1) Those who died in faith
such as the Old Testament saints - He 11:39-40 2) Note: They had not been made perfect apart from us
but now they are made perfect; they were redeemed by the blood of Christ! - cf. He 9:15 f. "Jesus the Mediator of the new covenant" 1) As we've seen
He is the Mediator of "a better covenant" - He 8:6 2) This "new covenant" is by means of His death - He 9:15 g. "the blood of sprinkling that speaks better things than that of Abel"
1) Abel still speaks through the example of his faith - He 11:3 2) But in comparison
the blood of Jesus speaks volumes! - He 10:11-14 [In coming to Christ
being redeemed by the blood of the New Covenant
we have drawn near to this wonderful "mountain"! It is a place that offers many wonderful blessings
both now and with promise for the future. But the author's purpose is not just to review the blessings we have incoming to this "mountain"; he is warning us: "See that you do not refuse Him who speaks." (He 12:25a ) To appreciate the need for his warning
let's now consider...] II. WHY WE SHOULD HEED THE VOICE FROM THE MOUNTAIN (25-29)
A. THOSE AT MOUNT SINAI DID NOT ESCAPE (25) 1. We have seen from our study that... a. "every transgression and disobedience received a just reward" - He 2:2 b. Those who sinned
their "corpses fell in the wilderness" - He 3:17 c. Those who rejected Moses' law died "without mercy" - He 10:28
2. Thus the argument is again one of comparison
from the lesser to the greater... a. "How shall we escape if we neglect so great a salvation..." - He 2:1-4 b. "Of how much worse punishment
do you suppose
will he be thought worthy..." - He 10:26-31 3. As Jesus said in Lk 12:48... a. "For everyone to whom much is given
from him much will be required..." b. "...and to whom much has been committed
of him they will ask the more." -- In Christ we enjoy so much more; dare we refuse to heed Him who speaks
not from Mount Sinai
but from Mount Zion (i.e.
heaven itself)! B. THE ONE WHO SPEAKS WILL SHAKE HEAVEN AND EARTH (26-27) 1. When God spoke at Mount Sinai
the earth trembled - Exo 19:18 2. The day is coming when both heaven and earth will be shaken
even removed! a. As promised in Hag 2:6 b. Which refers to "the removal of those things that are being shaken
as of things that are made" - cf. 2 Pe 3:10-12
-- Dare we refuse to heed Him who speaks with such impact? C. WE ARE RECEIVING A KINGDOM WHICH CANNOT BE SHAKEN (28) 1. While everything made will one day perish
we "are receiving" a kingdom which cannot be shaken! a. Note the present tense ("are receiving") b. Thus we are in the process of receiving this "kingdom" 2. It is a kingdom both present and future... a. In one sense
we are now "in" the kingdom - cf. Co 1:13;Re 1:9
b. In another sense
we have yet to enter the kingdom - cf. 2 Pe 1:10-11 3. It is a kingdom... a. Inaugurated when Jesus ascended to sit at God's right hand on David's throne - Ac 2:30-36 b. To be culminated when Jesus returns to deliver the kingdom to God - 1 Co 15:23-26 4. Thus it is a kingdom... a. "which shall never be destroyed...it shall stand forever" - Dan 2:44 b. Of which "there will be no end" - Lk 1:33 -- Receiving such a kingdom
dare we refuse to heed Him who speaks? D. THE ONE WHO SPEAKS IS "A CONSUMING FIRE" (29) 1. We've read of a "fiery indignation which will devour the adversaries" - He 10:27 2. We've seen "it is a fearful thing to fall into the hands of the living God" - He 10:31 3. Even Jesus taught us to "fear Him who is able to destroy both soul and body in hell" - Mt 10:28 -- Dare we refuse to heed such an awesome God? CONCLUSION
1. God has indeed spoken... a. He has spoken through His Son - cf. He 1:1-2 b. He has spoken from Mount Zion
that heavenly city
the New Jerusalem... 1) To which we have come through an obedient faith in Jesus - cf. He 5:9 2) Where we can enjoy the fellowship of angels
the redeemed in heaven and on earth
and of Jesus and God Himself! 3) Where we can enjoy a New and better covenant
based upon the better sacrifice of Jesus' blood! 2. But with such wonderful blessings come the responsibility of giving heed... a. Not to neglect our great salvation b. Not to refuse Him who speaks from the heavenly "mountain" Therefore our goal should be that as expressed by the author himself: "...let us have grace
by which we may serve God acceptably withreverence and godly fear." (He 12:28b)
With God's grace to help us (cf. He 4:14-16)
we can serve Him in a manner well-pleasing to Him. Are you "Heeding The Voice From The Mountain"?
－－《Executable
Outlines》
Hope with perseverance
Feeble arms
Weak knees
I.
Run the race ahead
1.
Throw off burdens
2.
With perseverance
3.
Fix eyes on Jesus
II.Benefits
of receiving disciplines
1.
Share in His holiness
2.
Harvest of peace
3.
The fifth warning
III.
A kingdom that cannot be shaken
1.
At the foot of
2.
Heavenly
3.
The sixth warning
－－ Chih-Hsin
Chang《An Outline of The New Testament》