Chapter Twelve
Always Look to Jesus
12:1 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, 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.
After sharing how the Old Testament saints demonstrated their faith in God, the author returns to the primary subject of the epistle, the need to focus on Jesus. He says that Christians are surrounded by a great cloud (Greek ‘nephos’,[1] a cloudy shapeless mass in the sky, often used metaphorically to refer to a crowd) of witnesses (Greek ‘martyrōn’,[2] witness, one who has information to give or confirm something). Some like to interpret this crowd of God’s faithful followers as witnesses watching those living on earth, cheering on the Christians running the race. Others believe it is simply a way of saying that these faithful men and women serve as examples, a legacy to strive after.
In a manner similar to how Paul used sports-related terms in his epistles (see 1 Corinthians 9:24-27; Galatians 2:2; 5:7; Philippians 2:16; 1 Timothy 6:12; 2 Timothy 2:5; 4:7), the author also depicts life as a race and encourages Christians to run with endurance. He refers to sin as being like extra weights that effectively slow the runner down. Hanging on to sin, sinful lusts or any disobedience become effective weights that drag and slow down the runner, perhaps even stop them from doing God’s work that He has prepared for us to do (see Ephesians 2:10).
How is that done? The author reminds us to look to Jesus! Always keep your eyes on Jesus, the founder (the one who made it possible to spend eternity with Him) and perfecter of our faith (He did all the work, nothing else is needed, see Ephesians 2:8-9). Knowing the joy awaiting Him and despite the shame, Jesus willingly endured the cross, and having conquered death, sits at the right hand of His Father on the throne of God.
Do Not Grow Weary
12:3 Consider him who endured from sinners such hostility against himself, so that you may not grow weary or fainthearted. 4 In your struggle against sin you have not yet resisted to the point of shedding your blood. 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. 6 For the Lord disciplines the one he loves, and chastises every son whom he receives.”
Jesus is to be considered (Greek ‘analogisasthe’,[3] to ponder repeatedly) as He endured hatred and hostility so that Christians would not grow weary or fainthearted (Greek phrase “tais[4] psyhais[5] hymōn[6] eklyomenoi,”[7] essentially, “so our souls would not be exhausted”) in their struggle against sin. Regarding that struggle, the author reminds them that they have not yet resisted to the point of death and asks, have they forgotten the words of encouragement that refers to them as children of God? He then quotes Proverbs 3:11-12, “Son, do not despise the discipline of the Lord or grow weak when reproved by him, for the Lord reproves whomever he loves and punishes any son whom he receives.” (LXX)[8] Note verse twelve reads differently in the Hebrew text, “for the LORD reproves him whom he loves, as a father the son in whom he delights.”
12:7 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? 8 If you are left without discipline, in which all have participated, then you are illegitimate children and not sons. 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? 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. 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.
Discipline is an often-used word in the Bible, while the word can certainly trigger some unpleasant memories, every parent knows that discipline is necessary when raising a child. The author tells his readers that those things in life that require enduring pain are for discipline. He asks what son has not been disciplined by their father? The author then notes that if someone has not been disciplined after partaking and participating in God’s work, then they are not God’s children. Some like to interpret this verse as, if you have not been rebuked by God, then you may not be a Christian.
Even earthly parents discipline their children and, while perhaps not at the time of rebuke, most eventually grow up and respect them for their discipline. So, Christians should be willing to accept God’s discipline and willingly respond by being subject to God and live according to His wishes. After all, parents only discipline for a short period of time and then only when it seemed best to them. God, on the other hand, always disciplines for our good, so that they can share His holiness. For just like discipline from parents, at the time of being disciplined seems painful, but later it yields the peaceful fruit of righteousness, living as God desires His people to live, the way God taught through His Word and discipline.
12:12 Therefore lift your drooping hands and strengthen your weak knees, 13 and make straight paths for your feet, so that what is lame may not be put out of joint but rather be healed. 14 Strive for peace with everyone, and for the holiness without which no one will see the Lord. 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; 16 that no one is sexually immoral or unholy like Esau, who sold his birthright for a single meal. 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.
What then should a Christian do in response to God’s discipline? The author encourages his readers to lift their drooping hands and strengthen their weak knees and then provide straight paths for their feet, so that whatever is hurting may heal (in other words, stand up, get back on your feet and go). They are to also strive for peace with everyone and make the effort to live a holy life. If a Christian is not a good ambassador for Jesus (see 2 Corinthians 5:20), no one else will desire to be one themselves and, as a result, they will not seek the Lord. Why would someone consider being a follower of Jesus if those that claim they do, don’t act any different than non-believers?
In that light, the author instructs them to look after each other so that none of the believers fails to obtain the grace of God. He uses three examples of how that can happen. The first example is if a poisonous “root of bitterness” (such as disagreements, dissension, division, etc., see also 1 Corinthians 1:10-17; 3:1-23), springs up and creates friction between believers which in turn causes some to stumble. The second example is if a believer becomes sexually immoral (Greek ‘pornos’,[9] a fornicator); and third, unholy like Esau who sold his birthright for a meal (see Genesis 25:29-34), and later when he desired a blessing was rejected, as it was too late to repent (see Genesis 27:1-45). The author uses these examples to emphasize that a Christian’s behavior is often observed by others and that every effort must be made to not behave in a manner that would prevent anyone from obtaining God’s grace.
Receive a Kingdom That Cannot Be Shaken
12:18 For you have not come to what may be touched, a blazing fire and darkness and gloom and a tempest 19 and the sound of a trumpet and a voice whose words made the hearers beg that no further messages be spoken to them. 20 For they could not endure the order that was given, “If even a beast touches the mountain, it shall be stoned.” 21 Indeed, so terrifying was the sight that Moses said, “I tremble with fear.” 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, 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, 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.
The author tells his readers that they did not come to something that can be touched, like a physical mountain, referring to the frightening scene just before Moses received the law from God on Mount Sinai (see Exodus 19:1-25), the mountain that had a blazing fire as well as being wrapped in darkness, the presence of gloom and the winds of a tempest, along with the sound of a trumpet and voices, whose words caused the people witnessing to beg for the messages to stop.
Instead, they came to Mount Zion and to the city of the living God, the heavenly Jerusalem. A place where innumerable angels have gathered to rejoice along with the assembly (Greek ‘ekklēsía’,[10] called out, assembled, often translated as the church) of the firstborn (Greek ‘prōtotokōn’,[11] first, bring forth, firstborn), those whose names are written in heaven (believers). And they have come to God, the judge of all, and to the spirits of the righteous made perfect (the Old Testament saints, perhaps called spirits as they have not yet been reunited with their bodies) and to Jesus, the mediator of the new covenant, and His blood that was shed that speaks a better word than the blood of Abel (referring to his offering as he was the first person to offer a blood sacrifice, see Genesis 4:4). Since blood was the only acceptable way to approach God, and that the sacrifices up to the time of Jesus’ death required ongoing sacrifices, the blood of Jesus (which completed what needed to be done), satisfied the law once for all time, and that definitely speaks a better word.
12:25 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. 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.” 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. 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, 29 for our God is a consuming fire.
The author pleads for his readers to not refuse to listen to God. He warns them that if those that refused to obey the covenant given to them on Mount Sinai did not escape being warned from earth, if they reject Him now, there is even a lesser chance of escaping being warned from heaven. At Mount Sinai His voice shook the earth, but now He promises to shake much more, both the earth and the heavens (see Haggai 2:6, 21). The author explains that by the words, “Yet once more,” refers to a future shaking, a lot greater than any seismic event, the removal of those things made, the final judgment, so that only those things that cannot be shaken remain. Those that refuse to accept Jesus as their Savior will not escape as that world will be gone (see Revelation 21:1-8).
Therefore, believers should be grateful for receiving a kingdom that cannot be shaken and offer to God acceptable worship (Greek ‘latreuōmen’,[12] one hired, to serve) with reverence and awe. For God is a consuming fire. The first nineteen verses of the following chapter outline what acceptable worship is; remember, worship in the New Testament is defined as the continual service to God.[13]
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[1] Strong’s Greek 3509.
[2] Strong’s Greek 3144.
[3] Strong’s Greek 357.
[4] Strong’s Greek 3588.
[5] Strong’s Greek 5590.
[6] Strong’s Greek 5216.
[7] Strong’s Greek 1590.
[8] Brannan, R., Penner, K. M., Loken, I., Aubrey, M., & Hoogendyk, I. (Eds.). (2012). The Lexham English Septuagint (Pr 3:11–12). Bellingham, WA: Lexham Press.
[9] Strong’s Greek 4205.
[10] Strong’s Greek 1577.
[11] Strong’s Greek 4416.
[12] Strong’s Greek 3000.
[13] See Considerations below Sacrifices and Offerings to God Revisited in the Introduction to Leviticus regarding Romans 12.