Down to Earth But Heavenly Minded

What does Hebrews Chapter 12 mean?

Hebrews 12 begins by applying all of the details given in chapter 11. After explaining many heroic examples of faith, as well as instances of persecution, the writer refers to this collection of evidence as a “great cloud of witnesses.” These facts of history should inspire Christians to endure persecution, as well as to struggle against sin. The ultimate example of this, of course, is Jesus, who endured horrific hardships. Through it all, He maintained His trust that God was working out all of those trials for a good purpose (Hebrews 12:1–3).

Another point made here is that most of the persecution a typical Christian faces is not as dire as what some have suffered. This doesn’t make our experiences any less hurtful, but it helps us maintain perspective (Hebrews 12:4).

The suffering we experience, in truth, can come from two very different sources. Both, however, are reasons for us to trust in God, not to despair. When we fall short of God’s will, we can expect Him to “discipline” us, the same way a loving father corrects a wayward child. That chastening is not a sign of hate—it’s proof that the Father loves us enough to pull us back towards the right path. At the same time, a loving parent sometimes exposes a child to struggle for the sake of training, much as one would to develop an athlete (Hebrews 12:5–13).

Those who reject this idea, and who treat God’s discipline as something restrictive, or unfair, or an excuse for bitterness, are like Esau, whose attitude cost him greatly (Hebrews 12:14–17).

The ultimate reward of enduring hardship and discipline folds back into the theme of the entire book of Hebrews: the superiority of the new covenant. Here, a comparison is made between the manner in which the old covenant was introduced, as opposed to how we perceive the new covenant. Unlike the “shock and awe” of Mount Sinai, which inspired reasonable fear, the new covenant offers us peace and security. While the fallen world, and even the earth itself, were rattled by the Word of God, and will one day be destroyed, the new covenant offers us grace; this is the only way we can be members of “a kingdom that cannot be shaken” (Hebrews 12:18–29).

The following chapter is the last of the book of Hebrews, and it applies these ideas using some practical instructions for Christian living.

Chapter Context
Hebrews chapter 12 builds on the example of the heroes of the faith mentioned in chapter 11. The main point of this lesson is that these figures endured suffering and hardship, yet held to their faith in God, which allowed them to achieve victory. Chapter 12, in particular, points out that earthly hardship is not a sign of God’s displeasure, or abandonment. Rather, it’s part of living in a fallen, godless world. And, in many cases, it’s a form of ”training” the Lord uses to mold us into more powerful instruments. This, as with other passages in Hebrews, leads into another explanation of why we should take these ideas seriously, and sets up a few final practical lessons in chapter 13.

Verse by Verse

Verse 1. 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,

Chapter and verse divisions were not part of the original written texts of the Bible. Verses 1 and 2 of chapter 12 flow naturally from the end of chapter 11, providing a direct application of the points made in that passage.

Previously, the writer of Hebrews listed dramatic examples of God’s use of faith. This included references to personal examples of faith, such as Abraham (Hebrews 11:17–19), as well as some of the amazing feats which Old Testament believers were able to achieve (Hebrews 11:30–35). And yet, this discussion also included mention of the hardships faced by these faithful ones (Hebrews 11:35–38). Amazingly, God’s love for us—those who are still able to hear and respond to the gospel today—is the reason He has waited to fully deliver His ultimate victory over sin and suffering (Hebrews 11:39–40).

This is why this verse begins with the appropriate word “therefore.” All of the prior reasoning, including chapter 10’s warning about falling away, the definition of godly faith, the catalog of heroes, the list of victories, the reminder of suffering, and the encouragement of God’s love, has led to this point: an application of the truth. What should we do with this awesome information?

The writer’s answer is deceptively simple, and easy to misunderstand when this verse is taken out of context. The proper response of a Christian, given all of the “witnesses” to godly faith, and their success despite their hardships, and in light of God’s loving patience, is to purposefully shed our sins and selfishness and “hold fast” as we strive to fulfill the plans God has in store for us. All we know of God’s former work should inspire us to complete, dedicated devotion to His will.

As the next verse will remind us, the ultimate example of this is Christ Himself. Not only did Jesus exemplify how we ought to live our lives (Hebrews 2:10–11), He did so by resisting all of the temptations we face (Hebrews 4:15), and with a firm understanding that His suffering was part of God’s plan to “work together for good” everything for His glory and our benefit (Romans 8:28; Philippians 2:8–11).

Verse 2. looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God.

As with other segments of the book of Hebrews, this verse is often quoted out of context, causing it to lose much of its impact. Recognizing how this verse caps off a crucial passage in the book of Hebrews is key to applying it in the way God intended.

The end of chapter 11 rolled many different examples together. The writer mentioned many “heroes” of the faith, as well as their accomplishments. This was in the context of explaining how God honors and works through true, godly faith—which is a trust sufficient to produce obedience, despite our doubts and fears (Hebrews 11:1–3). The writer also mentioned how these faithful ones endured hardships during their earthly lives, and even now are waiting to see God completely fulfill His promises (Hebrews 11:35–39). That delay is for our sake—so that those of us hearing the gospel now will have an opportunity for that same reward (Hebrews 11:40).

The prior verse gave the logical application of this knowledge. With all we have been given as proof—”so great a cloud of witnesses” (Hebrews 12:1)—we ought to make every effort to “hold fast” (Hebrews 3:6; 10:23), setting aside sin and selfishness as we pursue whatever path God has placed in front of us. This is the essence of godly faith: to trust God with our future, despite how hard it might be in the present (Philippians 4:12–13).

Here, we see how Jesus again serves as the ultimate example of this. Christ also suffered hardship and persecution (Philippians 2:8-11), as well as temptation (Hebrews 4:15), but never wavered in His resolve to do the will of God the Father (Hebrews 5:8). Christ’s entire ministry and the superiority of the new covenant (Hebrews 10:12–14) are grounded in His example, which we should strive to follow (Hebrews 2:10–11). His willingness to endure those trials came from an understanding that God could, and would, “work together for good” all of those things (Romans 8:28). The end goal of Jesus’ obedience was to establish the purpose we should be striving for: the “city with foundations” (Hebrews 11:10), our ultimate victory and reward in God (Hebrews 11:13–16; Revelation 21:1–14).

Verse 3. Consider him who endured from sinners such hostility against himself, so that you may not grow weary or fainthearted.

The prior verse mentioned Jesus, and His willingness to endure suffering for the sake of future joy. In particular, Jesus’ attitude towards suffering is important. The fact of His persecution is, of course, meaningful. However, as used here, the more crucial point is that Jesus saw those hardships as part of God’s plan, and a plan for Jesus’ own benefit!

Here, the writer emphasizes that we should take the same approach when faced with trials of our own. Jesus endured terrible hardships at the hands of His enemies (Hebrews 2:10; Isaiah 53:3; Matthew 27:26). Even though Jesus was God incarnate (Hebrews 1:3), He was still subjected to “hostility” and struggle. As this passage continues, the writer will point out that the existence of trials in this life is not evidence that God despises us. Jesus lived the only perfectly sinless life (Hebrews 4:15), and still experienced pain and suffering. When we face those challenges in our lives, we should not see it as a sign that God has abandoned us.

Context Summary
Hebrews 12:3–17 builds from a description of heroes of the faith, culminating in Jesus Christ. Those who came before were loved by God and honored by God, and yet they suffered hardships in this world. In this passage, the writer makes it clear that suffering is often God’s way of building us up and training us, not necessarily a sign of His displeasure. Christians who respond to trials by seeking God, in faith, can avoid the fate of less-faithful men, like Esau.

Verse 4. In your struggle against sin you have not yet resisted to the point of shedding your blood.

Earlier verses referred to the extreme persecution suffered by heroes of the Christian faith. Near the end of chapter 11, the writer gave a long list of hardships, including torture, imprisonment, and horrific death. This list culminated in the example of Jesus (Hebrews 12:2–3). Even though He was sinless (Hebrews 4:15), and God incarnate (Hebrews 1:3), Jesus experienced pain and suffering, including an agonizing death (Hebrews 2:10). The point being made in this passage, particularly in future verses, is that worldly suffering is not a sign of God’s displeasure. Rather, God uses those hardships to “train” us to be more dependent on Him, and more like Him.

Speaking to this particular audience, the writer indicates that they—personally—have not yet been forced to shed blood for the sake of their faith. The writer of Hebrews might mean that these believers have not been martyred for professing Christ. He might also mean that their persecution, to that point, was not as extreme as the examples given for those who came before, including Jesus. This point is meant to connect two ideas: one from the prior verse and one stated in the next verse.

First of all, Jesus endured suffering and hardship—and He was able to do this without sin (1 Peter 2:22) and with an attitude that trusted in God (Hebrews 12:2). Secondly, Scripture indicates that God “trains” those He loves in order to strengthen them; these kinds of hardships don’t mean that God hates us. On the contrary, the fact that God gives us opportunity to strengthen faith through trials is a sign of His love and concern for us.

Verse 5. And have you forgotten the exhortation that addresses you as sons? “My son, do not regard lightly the discipline of the Lord,nor be weary when reproved by him.

In this passage, the writer of Hebrews is pointing out that worldly persecution is not a sign that God has abandoned us. Rather, God uses earthly struggles to mold us. Earlier examples referred to heroes of the faith, most of all Jesus, who endured suffering at the hands of others and overcame it through their faith in God (Hebrews 12:1–3). This type of “discipline,” then, is not a punishment. It’s more like training—an exercise meant to increase our faith and our dependence on Him.

Here, the writer shows that this idea is not brand new. The concept that a loving father would “discipline” a child is one already found in Scripture. The passage cited here, and in verse 6, is Proverbs 3:11–12. There, we learn that a good father purposefully directs the growth of his children. He corrects them when they stray, but he also trains them in a certain path (Proverbs 22:6). Combined with references to Jesus, the writer is saying that earthly hardship is actually proof that God loves us and is working in our spirits to prepare us for His purposes (Ephesians 6:4).

Verse 6. For the Lord disciplines the one he loves,and chastises every son whom he receives.”

This verse closes out a quotation from Proverbs 3:11–12. That passage indicates that a loving father—especially God—takes an active role in the growth of a child (Ephesians 6:4). God purposefully corrects us when we make mistakes, and places us in situations that we can use for spiritual development. As stated in earlier verses, even victorious heroes of the faith were subject to earthly suffering. The greatest example of all was Jesus, who suffered terribly despite being sinless (Hebrews 12:3). And yet, Jesus saw His hardships as part of God’s good plan (Hebrews 12:2).

The point being made is that Christians should not respond to persecution or hardships with bitterness or despair. This is especially true if and when our experiences are not as extreme as those others have endured. On the contrary, we should see God’s discipline—His “training”—as a sign that He is engaged in our lives and has a plan and purpose for us to fulfill.

Verse 7. It is for discipline that you have to endure. God is treating you as sons. For what son is there whom his father does not discipline?

Prior verses mentioned how great heroes of the faith suffered terrible hardships (Hebrews 11:35–38), along with their victories (Hebrews 11:33–35). The greatest example of these was Jesus, who was entirely sinless (Hebrews 4:15) and yet endured hatred and violence (Hebrews 12:3). The writer has been careful to point out that hardship is not a sign of God’s abandonment. On the contrary, this is evidence that God is working to “train” us to be more like Him. Jesus was able to see His suffering as part of God’s plan for future joy (Hebrews 12:2). The Old Testament itself had already pointed out that a truly loving father—like God—uses “discipline” for a child; this is not a sign of hate, but of love. The specific quote from the prior verses comes from Proverbs 3:11–12.

Scripture makes it clear that good parents are those who actively, purposefully seek to guide their children. This often involves discipline, or other related terms seen in the Bible, such as reproof, chastisement, rebuke, or training. Not all of these involve punishment for some sin or mistake. In many cases, they are simply moments where we are challenged in order to provoke spiritual growth. An athlete needs to “struggle” in order to build up his ability. In the same way, our spiritual lives are able to grow when we understand hardships as a sign of God’s guidance and discipline.

Verse 8. If you are left without discipline, in which all have participated, then you are illegitimate children and not sons.

Here, the writer presents the alternative of discipline coming from a loving father: no discipline at all. In prior verses, heroes of the faith were said to have endured all sorts of worldly trials (Hebrews 11:35–38). Jesus, in particular, suffered despite being sinless (Hebrews 4:15) and still maintained belief that God would work all things out for future joys (Hebrews 12:2–3).

Here, the writer points out that a loving father disciplines, or trains, his children. It stands to reason, then, that those who don’t experience any form of “discipline” are the equivalent to an illegitimate child. Note, carefully, that suffering the natural consequences of our sins is not the same as being disciplined by God. The context here is complex and easy to misunderstand. Many misinterpret this verse to mean that those who do not suffer some “minimum” level of persecution are not actually saved, but this is not the author’s point. Recent verses specifically noted that the Christians to whom this letter was written had not endured nearly as much suffering as those who came before (Hebrews 12:4).

Earlier, the writer indicated that those who know God’s will, but choose to disobey anyway, are subject to dire punishment (Hebrews 10:26–27). This is meant to be contrasted with the “discipline” suffered by those whom God is treating as sons and daughters. Those who take on the attitude of Jesus—that earthly hardships are God’s way of preparing us for the future—are being “disciplined,” as sons. The meaning and expectation of those trials is very different from those who suffer for the sake of their own disobedience. In prior passages, disobedience was linked to a loss of “inheritance” (Hebrews 6:11–12), again implying that God takes a fatherly stance towards His children. Later, this imagery will be mentioned again, in reference to Esau (Hebrews 12:17).

In short, those who are saved can expect to experience God’s discipline. At the very least, this means enduring God’s “chastening” through conviction when we sin. Those who profess to have faith in Christ, but experience no “discipline” of any kind when they sin—in particular a sense of conviction—are exhibiting signs of being “illegitimate children.”

Further, this verse goes to support the idea that the warnings given earlier in Hebrews are directed at saved Christians. When we go astray, our loving Father correct us with some form of discipline. In extreme cases, this might result in drastic measures taken by God, in an effort to correct or block our path (Hebrews 6:7–8).

Verse 9. Besides this, we have had earthly fathers who disciplined us and we respected them. Shall we not much more be subject to the Father of spirits and live?

In this passage, the writer of Hebrews has pointed out that even the great heroes of the faith experienced varying forms of hardship (Hebrews 11:35–38). Jesus Himself was persecuted (Hebrews 2:10; 12:3), despite being sinless (Hebrews 4:15). And yet, Jesus interpreted His experiences as God preparing future joys (Hebrews 12:2). This means that hardship and suffering are not necessarily punishments, or evidence of God’s abandonment. On the contrary, loving parents take an active role in “training” their children (Hebrews 12:5–6). When God disciplines, correct, or challenges us, His purpose is to make us more like Him. That’s an act of love. In the prior verse, the writer explored the opposite idea: what would it mean if we experienced no discipline at all? Wouldn’t that suggest that we’re not being treated as sons and daughters by God, implying that we’re not really His?

Here, that same idea is explored further. In human parent-child relationships, we look back on parental discipline with respect. We recognize that fathers and mothers correct their children, train them, and challenge them, all for the purpose of guiding their growth. That discipline is rarely appreciated at the time, a point the writer will acknowledge in later verses (Hebrews 12:11). However, once we see the end purpose of that correction, we actually come to appreciate it! If it’s possible for a child to respect the discipline of an earthly parent, we should be able to respect the discipline that comes from our Heavenly Father.

Verse 10. For they disciplined us for a short time as it seemed best to them, but he disciplines us for our good, that we may share his holiness.

In this passage, the writer explains why Christians should embrace the idea of being “disciplined” by God. This certainly takes the form of correction and conviction when we sin, but it can also involve earthly hardships. In some cases, these trials can be extreme (Hebrews 11:35–38), but they are not always so dire (Hebrews 12:4). Jesus’ attitude is, as expected, the proper response to these kinds of struggles: to trust that God is working out all things for the sake of future joys (Hebrews 12:2). Good parents discipline their children, so spiritual discipline from God is a sign of His love for us (Hebrews 12:5–6). In contrast, those who experience no such correction from God have good reason to question their spiritual state (Hebrews 12:8).

The prior verse connects with these words, supporting the idea that discipline is a sign of good parenting. As stated earlier, children eventually come to respect the guidance of their parents (Hebrews 12:9). Since we can see the benefit of earthly parenting, we ought to be all the more receptive to our Divine Parent! Here, this idea is echoed by pointing out that the discipline we receive from earthly parents is according to their knowledge and understanding. God’s knowledge and understanding is far more extensive (Isaiah 55:9), so we should be that much more willing to honor and obey it.

This verse also re-emphasizes the purpose of God’s discipline. Even when the discipline is dire (Hebrews 6:7–8), God’s intent is to make us more like Him—to share in his Holiness. As the next verse admits, we never “like” that discipline, but we can understand and accept it.

Verse 11. For the moment all discipline seems painful rather than pleasant, but later it yields the peaceful fruit of righteousness to those who have been trained by it.

In this passage, the writer of Hebrews is pointing out that merely experiencing something unpleasant does not mean we’re being punished by God, or have been abandoned by Him. There are times where God uses struggles and hardships to correct us away from sin (Hebrews 6:7–8). And, there are times when we’re simply being given an opportunity for growth—being “trained” into a deeper faith. This is obvious in the relationship between a parent and child, where a loving parent “disciplines” his child. Looking back, the child sees that guidance and respects the parent.

Here, the writer points out that nobody likes to be disciplined. Hardships are just that: difficult times, and a test of our faith. While in the midst of some struggle, our minds are mostly concerned with how unpleasant the situation is. Afterwards, however, we can more easily see how God used those experiences to grow us. We can see a process of maturity, driven by our discipline.

This is why the writer of Hebrews references the idea of being “trained,” from the Greek word gegymnasmenois, which literally refers to “vigorous exercise.” God’s use of discipline, though unpleasant at the time, is much like the training of an athlete. The athlete’s exercise “seems painful rather than pleasant” as it’s being done. But, afterwards, the athlete sees growth and development as a result of those experiences. Faith, in that way, also grows as we endure God’s discipline, helping us to produce “fruit of righteousness.”

Verse 12. Therefore lift your drooping hands and strengthen your weak knees,

The writer continues using athletics as an analogy for spiritual growth. In prior verses, he mentioned that God’s discipline was something to be expected from a good father, and especially from a heavenly Father (Hebrews 12:5–9). Discipline corrects us away from sin. It trains us to exhibit a deeper faith and to be more trusting of God. This chapter began with an encouragement: to “run the race” we’re assigned by God (Hebrews 12:1). The prior verse mentioned how spiritual growth comes through “training,” and used a Greek term specifically related to strenuous exercise.

Here, we see words which could easily be spoken to an athlete by his trainer. Spiritually, this passage encourages Christians to press on through hardships. Those experiences are certainly painful, at the time (Hebrews 12:11), but once we’ve been through them, we can see how God used those struggles to “train” us. Not only do these words serve as good athletic advice, and sound spiritual advice, they are also probably taken directly from the Old Testament. Isaiah 35:3 says almost the exact same thing, also in the context of encouragement and perseverance.

Verse 13. and make straight paths for your feet, so that what is lame may not be put out of joint but rather be healed.

This section of the book of Hebrews is meant to encourage Christians to persevere through hardships. The experiences of most Christians are not nearly so dire as those of martyrs of the faith (Hebrews 11:35–38; 12:4). That doesn’t mean suffering is enjoyable (Hebrews 12:11), but it does have a purpose. Discipline is something all good fathers use to train their children. So, when we experience discipline from God, that’s a sign that He’s taking care for our spiritual growth. It can also mean God is correcting us, by using those struggles to convince us to turn away from sin. This section relies heavily on athletic imagery, including the concept of “running the race” we’re assigned by God (Hebrews 12:1). Prior verses also compared God’s discipline to athletic training (Hebrews 12:11) and encouraged the readers to be strong and active in their faith (Hebrews 12:12).

Here, sports terminology is again blended with spiritual instruction. Old Testament Scriptures such as Proverbs 4:26–27 warn about straying from the path God has given to us. “Turning aside,” rather than keeping to the straight path, is often used as a metaphor for sin and disobedience (1 Samuel 12:20–21; Psalm 125:5; Isaiah 30:11). Other New Testament authors also use this idea to represent the difference between sin and righteousness (Romans 3:12; 2 Peter 2:15). In terms of running, staying on the right path is crucial. It not only means progressing towards the destination, it means avoiding dangers which lurk off of the intended route.

The writer again refers to the idea of God’s discipline being used to “train” a Christian believer. In modern terms, this verse echoes something like physical therapy—sport-like training meant to strengthen a weakened body part. By keeping to the correct path, spiritually, that which is weak can be healed. In contrast, running off of the path can lead to harm, or making an existing injury even worse. This applies in both a personal and a corporate sense. The Bible makes it clear that we’re meant to experience spiritual growth alongside other believers (Hebrews 10:25). Growing maturity in one believer ultimately benefits those with whom he fellowships, as well.

Verse 14. Strive for peace with everyone, and for the holiness without which no one will see the Lord.

This passage of Hebrews encourages Christians to “hold fast” (Hebrews 3:6) despite persecutions and hardships. Most of what we face as believers is not as drastic as it could be (Hebrews 12:4), and God uses those experiences to “train” us into a deeper, stronger faith. Prior verses relied on athletic terminology to depict the way we should approach our own spiritual growth (Hebrews 12:11–12).

A common command given in the New Testament is for Christians to seek peace between themselves and others (Romans 12:18; 2 Corinthians 13:11; 1 Thessalonians 5:13). In fact, this capacity to “get along” is tied closely to our spiritual maturity (James 3:17; 1 Timothy 3:3; Galatians 5:22). This is especially important when it comes to relationships between other Christians. Not only does mutual love serve to build up the church, it is a primary sign to the world that we’re disciples of Christ (John 13:35; 1 John 3:14; 4:21).

Along with mutual peace, the writer encourages a life of holiness. Again, this is a common theme of New Testament teaching. Christians are empowered by the Holy Spirit to live godly, righteous, moral lives (2 Timothy 1:7). Sin is always the result of rejecting that power, in some way (1 Corinthians 10:13). Those who persist in sin are proving that they don’t have the influence of the Holy Spirit in their lives (1 John 1:6).

At the same time, this verse does not mean we’re meant to be saved based on our “good behavior.” It is impossible for an imperfect, unholy sinner to stand before God (Isaiah 6:5) — we must be perfectly righteous to be in His presence (Exodus 33:19–20). That exact point will be made later in this chapter when the writer refers to God’s display at Mount Sinai (Hebrews 12:18–29).

That ability to stand in the presence of God, however, is exactly what we gain from Christ’s finished work on our behalf (Hebrews 9:11–12; 1 John 3:2). The holiness we need to “see the Lord” comes from Christ, by His grace, and through our faith in Him (2 Corinthians 5:21; 1 Peter 3:18). Striving to live according to that standard should be the natural desire of every saved believer (John 14:15).

Verse 15. See to it that no one fails to obtain the grace of God; that no “root of bitterness” springs up and causes trouble, and by it many become defiled;

This verse continues to give practical steps Christians ought to take in response to persecution and hardship. Earlier, the writer encouraged believers to “hold fast” (Hebrews 3:6; 10:23) in the face of struggles. Most of the suffering we endure as Christians is not as heavy as it could be (Hebrews 12:4). And, God intends those experiences for our good—to “train” us into a more mature faith (Hebrews 12:11). While we grow individually, we also need to be careful of how we interact with other believers. The prior verse mentioned the need to live in peace, as well as the importance of pursuing holiness.

The reference to those who “[fail] to obtain the grace of God” could mean those who are false believers. That would harmonize with other New Testament warnings about those who claim to be godly, but are not (Matthew 7:15, Jude 1:12). Upcoming verses tie into the example of Esau, who was careless towards his own birthright, also seen as a sign of one without real faith in God. While that’s possible, the context seems mostly to focus on something else: a command regarding those within the church who are defiant towards God and His holiness.

Prior verses mentioned the importance of holiness (Hebrews 12:14), and other New Testament verses mention the importance of not tolerating brazen sin among those who claim the name of Christ (1 Corinthians 5:11). Earlier, a warning in this same letter was given to those who believe, but who fail to obey and are judged accordingly (Hebrews 10:26–31). The “root of bitterness” mentioned here re-establishes a metaphor used in Deuteronomy 29:18–19. There, the people of Israel were warned about those who assumed they’d be blessed and protected by God, despite their willful rebellion.

It seems, then, that the writer’s point is about those who are disobedient towards God. Old Testament Hebrew uses the word “bitter” as a reference to poison. Here, the “bitter roots” are said to cause trouble and defilement. Whether those persons are outright false Christians, or merely rebellious believers, their influence is the same. They cause controversy and lead others into sin. Such persons cannot be allowed to remain in the body of believers (1 Corinthians 5:13).

The following verse will continue addressing the need for vigilance against certain spiritual errors, using the infamous example of Esau.

Verse 16. that no one is sexually immoral or unholy like Esau, who sold his birthright for a single meal.

In this passage, Christians are instructed to maintain a Christ-honoring lifestyle, even in the face of persecution (Hebrews 12:3–4). Earlier verses commanded believers to seek peace and personal holiness (Hebrews 12:14). This section also warned against those who defy God and corrupt others as a result (Hebrews 12:15). Whether a troublemaker is not actually saved, or a believer who rebels, their presence creates corruption and interferes with others’ ability to “run the race” given them by God (Hebrews 12:1).

This verse continues by cautioning against what seem to be two separate problems: sexual immorality and ungodliness. Sexual sin is a frequent topic of biblical warnings. Few sins are as tempting, pervasive, or damaging as those related to sex. This is why Scripture so often commands Christians to maintain sexual purity (Romans 13:13; 1 Corinthians 6:18; Ephesians 5:3). Christians are not immune to temptation (1 Corinthians 10:13), so we need to be vigilant about what we say and do.

Separately, the writer refers to Esau and his careless treatment of his own birthright. As the oldest son (Genesis 25:24–26), Esau would have been entitled to various benefits. And yet, his actions show that he did not take this blessing seriously (Genesis 25:34), as mentioned in this verse. The event referenced here occurred when Esau sold his birthright to his younger twin brother, Jacob (Genesis 25:29–33). Hungry or not, manipulated or not, Esau should not have treated his birthright in such a flippant way.

Of course, the more valuable an object is, the more respectful of it we ought to be. Esau’s view of his birthright showed disinterest, disrespect, and negligence. That’s rightly seen as something despicable. When a person applies that same attitude towards God, it’s infinitely worse. The Greek word used here is bebēlos, a word which also means profane, or, as in some translations, unholy.

This is a key point made in chapter 12. This passage commended holiness—then referred to Esau’s reckless, casual attitude as something unholy. That parallels earlier warnings not to be careless (Hebrews 2:1), lazy (Hebrews 5:11–14), or defiant (Hebrews 10:26–31) when it comes to our faith. As the following verse indicates, Esau’s recklessness resulted in a loss of blessing (Genesis 27:36–37). This, again, reinforces earlier warnings given in the book of Hebrews about the loss Christians suffer when they disobey (Hebrews 3:7–11; 4:11).

Verse 17. For you know that afterward, when he desired to inherit the blessing, he was rejected, for he found no chance to repent, though he sought it with tears.

This verse completes a reference to Esau, the older brother of Jacob (Genesis 25:24–26). Esau was entitled to certain privileges as the firstborn, but he treated that status with recklessness and contempt. As a result, Esau lost out on those blessings. The prior verse referred to his attitude as “unholy,” a serious charge. The key event demonstrating Esau’s attitude towards his birthright was mentioned in the last verse, a story given in Genesis 25:29–34. There, Esau carelessly promised to sell his birthright to his younger brother, in exchange for a bowl of soup.

Here, the end result of Esau’s mistake is explained. The prior verse used the Greek term bebēlos, also used to describe something “profane.” Esau learned, the hard way, that he could not show contempt for his blessings, then expect to actually obtain them. When the time came to inherit his full blessing, Esau found it had been given to someone else (Genesis 27:34–35). In the context of this passage in Hebrews, this is meant to reinforce prior warnings. Earlier verses mentioned an Old Testament metaphor of a “bitter root;” this referred to a person who presumed they could sin against God without suffering the consequences (Hebrews 12:15; Deuteronomy 29:18–19). God does not take sin lightly (Hebrews 2:1–3), and He is especially offended when those who claim to know Him choose to ignore His will (Hebrews 10:26–31). Christians cannot expect to treat our relationship with Christ in a careless way without consequences.

Verse 18. For you have not come to what may be touched, a blazing fire and darkness and gloom and a tempest

The overall theme of the book of Hebrews is that the new covenant in Christ is superior to the old covenant of rituals and sacrifices. The passage just prior to this verse explained how even suffering and persecution should be viewed in light of that benefit. Those who live under the new covenant have good reasons, and God’s power, to help them “hold fast” to this faith. This blends into the writer’s next topic, which is that the new covenant gives us a better, easier, and more inviting way to interact with God.

Here, the writer points out another advantage of the new covenant. When God delivered written laws to Moses, He did so through ominous, frightening signs. This included fire, sounds, and a holy mountain that neither man nor animal was allowed to touch (Exodus 19:9–20). These miraculous events proved God’s words to the people. At the same time, as upcoming verses will explain, they also inspired very understandable fear. God is holy, and part of this display was to underscore His holiness and the inability of man to approach God through his own efforts. Comparing the fear-inducing, physically-grounded origins of the old covenant to the welcoming, spiritually-grounded origin of the new covenant should give believers all the more reason to be faithful and confident.

Context Summary
Hebrews 12:18–29 summarizes the lessons given through chapters 11 and 12. Those living under the new covenant have the advantage of looking to Christ, rather than to the law. The Old Testament was given through ominous signs, dire messages, fire, and sacrifice; it involved material things in a material world. God presented Himself as unapproachable, symbolic of His holiness. The New Covenant offers something better, and something beyond rituals and earthly needs. Also symbolically, Christ gives us an ability to approach God which the old covenant could not grant. While prior things can be changed and destroyed, the destiny offered to believers in Christ cannot. That is the ”kingdom that cannot be shaken,” and our worship for God ought to reflect reverence as a result.

Verse 19. and the sound of a trumpet and a voice whose words made the hearers beg that no further messages be spoken to them.

When Israel left Egypt, they were given a covenant by God at the mount of Sinai (Exodus 19:9–20). This event was miraculous and spectacular. It was also terrifying, as God used clouds, fire, the sound of trumpets, and a forbidden mountain to deliver His Words. This passage continues the consistent theme of the book of Hebrews: the new covenant is superior to the old covenant. In this case, the comparison is between how the covenant is presented to us.

The prior verse began to describe the intimidating nature of God’s work at Mount Sinai. This depiction continues here, and its effects are given in later verses. The people were understandably shaken, as was God’s intent. They were meant to see God as completely holy and One they could not approach in their sinful condition. As explained earlier in the book of Hebrews, the point of the old covenant was for mankind to understand their own sin and to turn to God as a result (Hebrews 9:8–12; Galatians 3:23–24). Another point made in this book is that the old covenant featured various physical components, which turned out to be symbols of the “real” covenant, which was to be spiritual. Here, in this section, a similar contrast is made between the physical events of Sinai and the spiritual nature of the new covenant.

Verse 20. For they could not endure the order that was given, “If even a beast touches the mountain, it shall be stoned.”

This passage refers to the time when God gave the old covenant to Israel. This happened after the exodus from Egypt, at Mount Sinai (Exodus 19:9–20). The scene at Sinai was dramatic and also terrifying. There, the people saw clouds and fire, heard trumpet blasts, and were commanded not to even touch the holy mountain. The purpose of this spectacle was to highlight the seriousness of this covenant and the holiness of the God who made it. Man’s separation from God was a major teaching aspect of the law.

The point of this section of Hebrews is to continue contrasting the old covenant to the new covenant. The old covenant was inaugurated with a sense of dread, even terror, in order to convince man of his own sin and his need for God (Hebrews 9:8–12; Galatians 3:23–24). The new covenant, as future verses will explain, is something presented to man with an attitude of peace and forgiveness. This entire letter describes how the new covenant is superior to the old covenant, and that even includes the emotional impact felt as mankind is presented with each one.

Verse 21. Indeed, so terrifying was the sight that Moses said, “I tremble with fear.”

One of the great heroes of faith mentioned in Hebrews chapter 11 was Moses. It was Moses whom God called onto Mount Sinai, after the exodus from Egypt, in order to receive the old covenant (Exodus 19:9–20). As explained in earlier verses, this involved a magnificent display by God, but this display was also terrifying. The combination of smoke, fire, loud sounds, and a command to not even touch the mountain was intimidating even to Moses (Deuteronomy 9:19). That, as it turns out, was part of the point of the entire incident. Like the old covenant itself, God’s introduction of His law was meant to foreshadow a better, more complete arrangement later on: the new covenant in Jesus Christ.

The mention of Moses here helps to tie some of these different ideas together. Moses was already commended for his faith (Hebrews 11:24–28), and now he’s included in the list of those who were frightened by God’s presentation of the old covenant. This highlights the fact that God’s awesome display was meant to inspire a certain kind of fear, and also to provide contrast to the eventual ministry of Christ. As the next verses point out, the new covenant is “presented” to mankind in a much more inviting, peaceful manner.

Verse 22. But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable angels in festal gathering,

Prior verses referred to the moment when the nation of Israel approached Mount Sinai, where they received the old covenant. That incident was accompanied by a fearsome display of God’s power and authority (Exodus 19:9–20), including smoke and fire and trumpet sounds. It also came with a dire warning: anything that touches this holy mountain must die. Even Moses, chosen by God and allowed to approach the mountain, was afraid at the sight of these things (Deuteronomy 9:19). The purpose of these signs, as with the old covenant itself, was to guide mankind’s understanding. By grasping the nature of our own sin, we would prepare to accept Christ and the new, superior covenant (Hebrews 9:8–12; Galatians 3:23–24).

This verse begins to describe how believers approach the new covenant in direct contrast to the way Israel approached Mount Sinai. Mount Zion features heavily in end-times prophecy, and is often used specifically as a reference to the hill where the temple of Jerusalem stood. In other cases, it is a reference to the city of Jerusalem itself. This verse encompasses this meaning, as well as a reference to the New Jerusalem (Revelation 21:1–4), the ultimate destiny of all who have faith in Christ. Rather than a smoky, flaming, forbidden mountain, the new covenant presents us with heaven.

As with the rest of the letter, the purpose of this contrast is twofold: to show that the new covenant is superior to the old covenant, and to encourage Christians to “hold fast” to their faith despite hardship. References to angels, celebrations, and such contrast the mood of Sinai, where God’s holiness was displayed through fearful signs, showing that we could not approach Him in our sin. Through Christ, on the other hand, the barrier has been removed (Hebrews 9:24) and we can have confidence in coming to God (Hebrews 4:16).

Verse 23. and to the assembly of the firstborn who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous made perfect,

In this passage, the writer of Hebrews continues to show that the new covenant is superior to the old covenant. In this case, the emphasis is on the drastically different tone, or mood, of how we perceive those arrangements. The old covenant was given through a dramatic, even terrifying display by God at Mount Sinai (Exodus 19:9–20). In a very deliberate sense, God presented Himself as absolutely holy, and therefore unapproachable to sinful mankind. The new covenant, on the other hand, is presented to us in a much more peaceful, welcoming, and hopeful tone. Christ gives us the ability to “draw near to the throne” without fear (Hebrews 4:16).

The last verse mentioned Mount Zion, making reference to both the earthly city of Jerusalem and the upcoming New Jerusalem where believers will spend eternity with God. This verse continues listing the attractive elements of what awaits those who accept the new covenant.

The reference to “the assembly of the firstborn who are enrolled in heaven” is somewhat obscure. The term translated “assembly” here is ekklēsia, which is also frequently translated as “church.” Given that these are persons residing in heaven, the indication that they are “firstborn” seems to follow the pattern of verses such as 2 Thessalonians 2:13 and James 1:18, where saved Christians are referred to as the “firstfruits” of God—while an earthly family can only have one “firstborn,” all Christians share in this honor as the children of God. Likewise, the reference to being “enrolled” suggests the Book of Life mentioned in Revelation 3:5, Luke 10:20, and Daniel 12:1.

So, the “spirits of the righteous made perfect” would appear to be an additional reference to the assembly of saved souls waiting for those who come to accept Christ.

This is purposefully presented as a contrast to the scenario at Mount Sinai. Rather than God being imposing, unapproachable, and even terrifying because of the implications of the law, those who embrace the new covenant can perceive God as their rescue, their rest, and their joy. All of this is possible only through Christ, who the following verse notes as part of the scene we approach as believers.

Verse 24. and to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.

This verse completes a comparison between how God presented man with the old covenant, versus how He presents man with the new covenant. At Mount Sinai, the people of Israel were shown that God is absolutely holy and unapproachable by sinful man. This is why God used clouds, fire, trumpets, and so forth to inaugurate His covenant through Moses (Exodus 19:9–20). On the other hand, Christ offers us a new covenant, one which removes the barrier between men and God (Hebrews 9:24), and which allows us to approach the throne of God with confidence (Hebrews 4:16). As a result, we “come to” this new covenant in a tone of peace and rest, rather than one of fear and judgment. This scene is depicted to include celebration, angels, and the departed Christians who wait for us to join them.

Here, Christ is mentioned as the final component of that glorious scenario. Earlier in the book of Hebrews, it was mentioned that Christ’s work in heaven was the “real” sacrifice which the blood offered in earthly temples was meant to symbolize (Hebrews 9:23–28). Once again, Jesus Christ is mentioned as the “mediator” of this new covenant. This is from the Greek term mesitē, which literally means someone who goes between two parties to resolve a dispute. In modern English, we might call this person an arbitrator. Christ, and Christ alone, serves to bridge the gap between sinful men and a perfectly holy God (1 Timothy 2:5–6).

Earlier in this letter, the writer mentioned Abel, whose untimely death did not prevent him from being counted as an example of godly faith (Hebrews 11:4). In that reference, it was said that Abel “still speaks,” in spite of his death. Of course, Abel’s blood was shed without his consent (Genesis 4:8), in an act that demanded retribution (Genesis 4:10). In contrast, Christ’s blood was shed of His own will (John 10:17), and rescues mankind from the penalty of their own sins (Isaiah 53:5).

Verse 25. See that you do not refuse him who is speaking. For if they did not escape when they refused him who warned them on earth, much less will we escape if we reject him who warns from heaven.

In the verses just prior to this statement, the writer of Hebrews compared the old covenant to the new covenant, in terms of how each is presented to mankind. The old covenant was meant to teach mankind something about the holiness of God, and our inability to live up to His perfection. So, the old covenant was given with fire, and smoke, and noise, and warnings at Mount Sinai (Exodus 19:9–20). In contrast, the new covenant in Christ removes the barrier created by our sin (Hebrews 9:24), and allows us to approach God (Hebrews 4:16) thanks to Christ’s work as our mediator (Hebrews 12:24).

Here, the writer returns to a warning similar to the one given very early in this letter. In Hebrews 2:2–4, he points out that God delivered judgment on those who ignored His warnings, so greater consequences can be expected for those who ignore the superior new covenant. And, in Hebrews 10:26–31, this is given even more graphic explanation, showing that those who defy God, in the context of the new covenant, are exposing themselves to even greater consequences than those who know nothing at all.

The point made seems to be the same: our choices have consequences. This letter is written to Jewish Christians struggling under a certain level of persecution. The temptation they face is to go back to a more socially-acceptable religion. And yet, all of the evidence presented in the book of Hebrews is meant to show how foolish that would be. Christ, and His gospel, represent the one and only Truth; we can’t expect anything but disaster if we deviate from that!

Verse 26. At that time his voice shook the earth, but now he has promised, “Yet once more I will shake not only the earth but also the heavens.”

After comparing the ominous start of the old covenant (Exodus 19:9–20) to the welcoming nature of the new covenant (Hebrews 12:18–24), the writer has issued another warning about the danger of falling away from the truth. Verse 25 made a statement similar to the words of Hebrews 2:2–4 and 10:26–31. In short, there will always be consequences for deviating from the truth; the better we know the truth, the harsher we can expect those penalties to be.

The prior verses compared the earthly scene at Sinai to the heavenly scene awaiting all Christian believers. Here, the writer once again invokes the way God spoke when He gave the old covenant at Mount Sinai. Psalm 68:8 recalls this event as one where the ground shook at His words. The following statement, beginning with “Yet once more…” is a quotation from Haggai 2:6, where God offers a long-term prophecy of His eventual remaking of all of creation (Revelation 21:1). This continues the same theme as the entire letter: that God will replace something temporary with something eternal. Just as the old covenant was replaced by the new, the old creation will be replaced by the new heavens and the new earth.

Verse 27. This phrase, “Yet once more,” indicates the removal of things that are shaken — that is, things that have been made — in order that the things that cannot be shaken may remain.

This verse continues an analogy begun in verse 26. In Haggai 2:6, God—in part—prophecies His eventual remaking of creation (Revelation 21:1). This shows that God’s power will eliminate all that is temporary and replace it with those things which are eternal. In a sense, this is applied to the old covenant and the new covenant. The old covenant was introduced with a terrible spectacle, on the present earth, which shook the ground (Exodus 19:9–20). This was replaced with the new covenant, which is presented in heaven and the new earth (Hebrews 12:18–24).

The point made by the writer here is concluded in the following two verses. Not all things are eternal, and not all things can survive the judgment and holiness of God. In the new covenant, God offers us those things which are truly everlasting, which cannot and will not be swept away with the rest of a fallen world (Hebrews 12:28–29).

Verse 28. Therefore let us be grateful for receiving a kingdom that cannot be shaken, and thus let us offer to God acceptable worship, with reverence and awe,

The writer of Hebrews has compared the scene at Mount Sinai, where God gave the old covenant (Exodus 19:9–20), to the nature of the new covenant, depicted in heaven (Hebrews 12:18–24). The old covenant’s introduction came with an earthquake, and the earth itself is destined to one day be undone and remade (Revelation 21:1). Heaven, and the new covenant, on the other hand, are part of the eternal plan of God that will never be undone. Unlike the fallen world, and the temporary old covenant, heaven, and the new covenant, are those things which “cannot be shaken,” and so they will remain, forever.

The original Greek of this verse carries some details which are mostly lost in English translation. This is reflected in the way various English versions use different phrasing, attempting to fully capture the thought behind these words. The Greek phrase echōmen charin is variously presented as “let us be grateful” (ESV), “let us be thankful” (NIV), “let us have grace” (KJV), or even “let us hold onto grace” (HCSB). While the English phrasing seems to only refer to gratitude, the Greek seems to be relating our obtaining this kingdom with the notion of grace. This would be consistent with the Bible’s entire view of salvation, which is presented as something available solely on the basis of God’s grace (Romans 11:6; Ephesians 2:8–9).

Likewise, this verse uses the Greek construction di’ hēs, which is translated as “and thus” (ESV) or “and so” (NIV), or using some concept of “by”, such as the KJV, NASB, and HCSB. This ties the phrase echōmen charin—the reference to grace—to the following mention of offering God an acceptable sacrifice. Combined, this creates an overlapping impression: that we obtain membership in this unshakeable kingdom, by grace, and by that same grace we are able to offer eternally acceptable sacrifice to God (Hebrews 10:14; Romans 12:1). The Greek word used for the idea of “sacrifice” is related to both service and worship.

This ties various themes of the book of Hebrews into a single basic statement. We might reject God (Hebrews 2:3), but we cannot escape Him or His judgment (Hebrews 4:13), so membership in His eternal kingdom (Hebrews 12:27) is offered to those who trust in Christ (Hebrews 6:11–12), who is both the means (Hebrews 2:10) and the reward (Hebrews 12:28) of the only ultimate salvation offered to mankind (Hebrews 9:24–28).

Verse 29. for our God is a consuming fire.

The prior verse referred to God’s kingdom as one that “cannot be shaken.” This was a contrast to the world we live in today, which shook when God brought the old covenant (Exodus 19:9–20) and which will one day be destroyed and replaced (Revelation 21:1). The phrasing of that verse showed how we receive that kingdom by grace, and the same grace is what allows us to approach and honor God (Hebrews 4:16).

Here, the writer of Hebrews employs an image used earlier in this letter. Hebrews 10:26–27 referred to God using “a fury of fire,” indicating His wrath on those who defy Him. Hebrews 6:7–8 similarly pointed out that a field which cannot produce good crops is suitable only to be burnt—a painful but purifying way of restoring it to its intended purpose. One way or the other, God’s holiness will eliminate everything temporary and worthless, leaving only what is eternal and according to His will (Matthew 6:20; 1 Corinthians 3:15; Numbers 31:23). That judgment also separates those who reject God from His eternal kingdom (2 Thessalonians 1:8–9).

As always, the writer of Hebrews relies on God’s established Word to make his arguments. This reference to God being “a consuming fire” is a quotation from Deuteronomy 4:24.

The following verses, part of the last chapter in the book of Hebrews, will build on this idea by reminding the readers about practical steps for living out a faithful trust in God and our place under the new covenant.

End of Chapter 12.

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