“Do not neglect to show hospitality to strangers, for thereby some have entertained angels unawares” (Hebrews 13:2).

The act of extending hospitality to strangers offers another potential benefit that goes beyond simple courtesy: “…by doing this some have been hosts to angels without knowing it” (CEB). One Biblical example involves Abraham, the Old Testament patriarch. Abraham once entertained three men (who turned out to be God, accompanied by two angelic beings) when they unexpectedly arrived at his place of residence (see Genesis 18:1-33).

Later on, those same two angelic beings appeared to Abraham’s nephew Lot. Since Lot resided in the infamous town of Sodom, he pressed his visitors to remain within his home rather than face the dangerous prospect of an overnight stay in the town square. That approach was commendable but not successful, and Lot soon learned that his angelic guests were considerably more than they appeared.

One author provides some additional insight concerning this passage and its reference to angels…

“Though angels are normally invisible, they can nevertheless appear as men (Matthew 1:20; Luke 1:26; John 20:12). Their resemblance to men can be so realistic, in fact, that they are actually taken to be human beings (Hebrews 13:2). Recall from the Old Testament that Abraham welcomed three ‘men’ in the plains of Mamre (Genesis 18:1-8). These ‘men’ walked, talked, sat down, and ate -just like normal men- but they were not men; they were angels (see Genesis 18:22; 19:1).

Now, we have no scriptural evidence that angels need food for sustenance. But apparently they can appear as men and eat like men during the course of fulfilling their assigned task in the realm of humanity. Thus, it is altogether possible that a particular person who helped you during a time of need in your past was actually an angel who appeared as a human. There is no reason to suggest that such appearances cannot occur today just as they did in biblical times.” ₍₁₎

Nevertheless, we should guard against the tendency to view every stranger as a potential angel in disguise. One source encourages us to take a reasoned view of this passage that allows for a natural interpretation: “He is not necessarily encouraging his readers to expect that those whom they entertain will turn out to be supernatural beings travelling incognito; he is assuring them that some of their visitors will prove to be true messengers of God to them, bringing a greater blessing than they receive.” ₍₂₎

(1) Rhodes, Ron, Angels Among Us Copyright © 1994 by Harvest House Publishers [pp. 79-80]

(2) The New International Commentary On The New Testament – The Epistle To The Hebrews, F. F. Bruce, General Editor © Copyright 1964, Wm. B. Eerdmans Publishing Co. Grand Rapids, Michigan [pg. 391]

“Do not forget to entertain strangers, for by so doing some have unwittingly entertained angels” (Hebrews 13:2).

Earlier in verse one, the author of Hebrews instructed his audience to “Let brotherly love continue.” He will now move forward with a few strategies to implement that directive beginning in the following verse: “Do not neglect to show hospitality to strangers…” (ESV).

While some may associate this reference to “entertaining strangers” with the modern-day hospitality industry, such amenities were unavailable to the original audience for this epistle. In fact, there were few good options for overnight accommodations during that era, for the “inns” of that time were not like the professionally managed lodging places of today.

You see, the inns of the first century were often undesirable places to stay. One source tells us, “Well-to-do Romans avoided inns if possible, and either set up their own tents or stayed with friends. Roman writers… uniformly criticized inns for their adulterated wine, filthy sleeping quarters, extortionate innkeepers, gamblers, thieves, and prostitutes.” ₍₁₎ In addition, road conditions were typically poor during that time and travelers were often faced with the dangers posed by thieves and predatory animals.

Because of this, local hospitality was something that was very important from a cultural standpoint. Since many first-century Christians had been deprived of their homes and livelihoods through persecution, hospitality involved more than simply entertaining guests at a social function. Therefore, traveling ministers and Christians who were fleeing oppression often had to rely on help from other Godly men and women who lived where they stopped for the night.

However, hospitality could also be abused. The Old Testament book of Proverbs touches upon this subject in a straightforward manner: “Don’t set foot too frequently in your neighbor’s house, lest he become weary of you and hate you” (Proverbs 25:17 ESV). First-century audiences also received some common-sense instruction on this subject from an early document known as the Didache. That commentary was written to provide the ancient church with ethical direction concerning various aspects of the Christian life. A portion of that work applies to our discussion of this passage…

“Let every apostle, when he cometh to you, be received as the Lord; but he shall not abide more than a single day, or if there be need, a second likewise; but if he abide three days, he is a false prophet. And when he departeth let the apostle receive nothing save bread, until he findeth shelter; but if he ask money, he is a false prophet.” ₍₂₎

(1) Edwin M. Yamauchi, On the Road with Paul, Christian History magazine, Issue 47 “Paul and His Times.”

(2) See Didache 11.4-6

“Keep on loving one another as brothers and sisters” (Hebrews 13:1 NIV).

In addition to the characteristics of love that are given to us in 1 Corinthians 13:4-7, the Scriptures also provide us with several other elements that should guide our understanding of Hebrews 13:1. For instance…

“Be humble and gentle in every way. Be patient with each other and lovingly accept each other. Through the peace that ties you together, do your best to maintain the unity that the Spirit gives” (Ephesians 4:2-3 GW).

“Never act from motives of rivalry or personal vanity, but in humility think more of each other than you do of yourselves” (Philippians 2:3 Phillips).

“Finally, all of you, be like-minded, be sympathetic, love one another, be compassionate and humble. Do not repay evil with evil or insult with insult. On the contrary, repay evil with blessing, because to this you were called so that you may inherit a blessing” (1 Peter 3:8-9 NIV).

Together with these Scriptural precepts, we can also say that love is a quality that seeks another person’s highest good from a Biblical perspective. Taken together, these insights can help us put this directive from Hebrews 13:1 into practice.

These distinctions are important, for some expressions of “love” may be driven by physical attraction, emotional need, or a desire for self-gratification. Nevertheless, we can express genuine love whenever we “…give preference to one another in honor” (NASB) as we’re told in Romans 12:10.

Jesus was also quoted as saying, “…the greatest love is shown when a person lays down his life for his friends” (John 15:13 TLB). While external displays of affection may signal the presence of love, the reality may be far different. Instead, we will find a far more reliable indicator of authentic love in the actions we choose to take on behalf of others. The following commentators encourage us to adopt a mature definition of love that goes beyond the mere external…

“We may not like all the brethren, but there is something in each of them that Christ loves. Let us try to discover it, or love them for His sake. We can love people with our mind and think for them, or with our strength and serve them, even though the heart is somewhat reluctant.” ₍₁₎

“You must have fervent charity towards the saints, but you will find very much about the best of them which will try your patience; for, like yourself, they are imperfect, and they will not always turn their best side towards you, but sometimes sadly exhibit their infirmities. Be prepared, therefore, to contend with ‘all things’ in them.” ₍₂₎

(1) Meyer, Frederick Brotherton. “Commentary on Hebrews 13”. “F. B. Meyer’s ‘Through the Bible’ Commentary”. https://www.studylight.org/commentaries/eng/fbm/hebrews-13.html. 1914.

(2) Charles. H. Spurgeon, Love’s Labours (1881) https://www.ccel.org/ccel/spurgeon/sermons27.iv_1.html

Hebrews chapter thirteen presents us with several practical exhortations to Godly living. Those exhortations are delivered in a rapid-fire manner over the first seventeen verses of this chapter before closing with a benediction and a few personal comments. The following commentary offers a brief overview  of Hebrews 13 that will help prepare us to enter the final section of this great Biblical book…

“This final chapter is a composite of admonitions which covers a wide range of topics. The author has finished the main thrust of the epistle. In chapter 13 he focuses upon the particular needs and problems of those to whom he is writing. These admonitions cluster around the basic topics of love, leadership, and last words” _(1).

So, the last chapter of Hebrews opens with a word of encouragement in verse one: “Let brotherly love continue.” This familiar reference to brotherly love is expressed by the word philadelphia in the original language of this verse. Several other Biblical passages render this word in a similar manner, including Romans 12:10, 1 Thessalonians 4:9 and 1 Peter 3:8.

“Philadelphia” is subsequently derived from the ancient Greek word phileo. “Phileo” is a word that conveys several related meanings, including…

• To approve of.
• To like.
• To treat affectionately or kindly.
• To welcome or befriend. ₍₂₎

Phileo describes the kind of love that is found among those who share common interests. For instance, this type of love reflects the affection, acceptance, fondness, and camaraderie that exists among a close group of friends who gather for a time of social interaction. Other words that help define this idea include fraternity, community, and brotherhood, among others.

These definitions take on added significance when we consider the following insight from the Biblical epistle of 1 John…

“If someone says, ‘I love God,’ and hates his brother, he is a liar; for he who does not love his brother whom he has seen, how can he love God whom he has not seen?” (1 John 4:20).

Finally, we can look to the attributes of love that are recorded for us in the Biblical epistle of 1 Corinthians for guidance in putting this exhortation into practice…

“Love is patient and kind; love does not envy or boast; it is not arrogant or rude. It does not insist on its own way; it is not irritable or resentful; it does not rejoice at wrongdoing, but rejoices with the truth. Love bears all things, believes all things, hopes all things, endures all things” (1 Corinthians 13:4-7 ESV).

(1) Edward E. Hindson and Woodrow Michael Kroll, eds., KJV Bible Commentary (Nashville: Thomas Nelson, 1994), 2580.

(2) G5368 phileo Thayer’s Greek Definitions https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g5368

“For our God is indeed a devouring fire” (Hebrews 12:29 NET).

In addition to what we read here in Hebrews 12:29, this reference to a consuming (or devouring) fire also appears in several Old Testament passages (see Deuteronomy 4:24, Deuteronomy 9:3, and Exodus 24:17 for some examples).

The New Testament epistle of 1 Peter presents us with a similar idea: “In all this you greatly rejoice, though now for a little while you may have had to suffer grief in all kinds of trials. These have come so that the proven genuineness of your faith—of greater worth than gold, which perishes even though refined by fire—may result in praise, glory and honor when Jesus Christ is revealed” (1 Peter 1:6-7 NIV).

These trials and afflictions exert a purifying effect, one that is mirrored in other areas of life. For example, a self-cleaning oven operates at high levels of heat in order to melt away impurities. In a similar manner, we often heat metals to a liquid state to refine and purify them. Impurities that rise to the top of these liquefied metals are then skimmed away and discarded.

The heat of a trial or affliction serves to produce a similar effect. This helps explain why the New Testament epistle of James offers the following counsel…

“Consider it pure joy, my brothers, whenever you face trials of many kinds, because you know that the testing of your faith develops perseverance. Perseverance must finish its work so that you may be mature and complete, not lacking anything” (James 1:2-4).

James 1:12 later continues by saying, “Blessed is the man who perseveres under trial, because when he has stood the test, he will receive the crown of life that God has promised to those who love him.” Such difficulties may serve as an incubator for spiritual growth, or the means by which God polishes our character to help us reflect the image of Christ.

The following commentator ties these ideas together with our passage from Hebrews 12:29…

“As someone has well pointed out, fire will destroy what it cannot purify, but it purifies what it cannot destroy… We are passing through the fire which is designed either to destroy that which can be destroyed, or to purify that which can never be destroyed … God is leading us through these trials and through the difficulties of our day, in order that we may learn to cry with old Job, back there in the oldest book of the Bible, ‘He knoweth the way that I take, when he has tried me I shall come forth as gold,’ (Job 23:10 KJV).” ₍₁₎

(1) Excerpted with permission from Never Give Up © 1965 by Ray Stedman Ministries. All rights reserved. Visit www.RayStedman.org for the complete library of Ray Stedman material. Please direct any questions to [email protected]

“For our God is a consuming fire” (Hebrews 12:29).

Earlier in Hebrews 4:13, our author shared an important truth: “…no creature is hidden from God, but everything is naked and exposed to the eyes of him to whom we must render an account” (NET). He then followed with an encouraging message for those who have accepted Christ: “Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need” (Hebrews 4:16).

That bold confidence allows us to enter a loving, trusting relationship with our Creator, secure in knowing that we are approved by Him in Christ. Nevertheless, our author will not permit us to adopt a shallow, syrupy view of that relationship. Thus, Hebrews 12:29 establishes an important balance that should temper of view of the sovereign God who is a “consuming fire.”

Consider the following insight from the pen of the well-known author C. S. Lewis…

“God is the only comfort, He is also the supreme terror: the thing we most need and the thing we most want to hide from. He is our only possible ally, and we have made ourselves His enemies. Some people talk as if meeting the gaze of absolute goodness would be fun. They need to think again. They are still only playing with religion. Goodness is either the great safety or the great danger—according to the way you react to it. And we have reacted the wrong way.” ₍₁₎

Thus, we should recognize that our relationship with our heavenly Father is held in tension….

• We must recognize the truth that underscores Isaiah 53:6: “All we like sheep have gone astray; We have turned, every one, to his own way; And the Lord has laid on Him the iniquity of us all.” To adopt Lewis’ terminology, we have reacted the wrong way and the Lord laid our punishment upon Christ.
• We also recognize the truth of Romans 8:15: “…you have not received a spirit that makes you fearful slaves. Instead, you received God’s Spirit when he adopted you as his own children. Now we call him, ‘Abba, Father.'” (NLT).

So while the Scriptures teach us to adopt a childlike faith, there is a difference between “childlike” and “childish.” Therefore, in the words of Hebrews 12:28, “Let us be grateful and worship God in a way that will please him, with reverence and awe” (GNT). That mindset reflects “…a wholesome regard for a holy God and His standards and requirements, which if a person violates, he must suffer the consequences.” ₍₂₎

(1) C S Lewis, Mere Christianity New York : MacMillan Pub. Co., 1952. [p 38]

(2) Kenneth S. Wuest, Word Studies in the Greek New Testament (Hebrews 12:27-29 ) Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

“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, (Hebrews 12:28 ESV).

The fleeting nature of life is a realization that often catches up with us over time. For instance, we can see the transitory character of life in the rise and fall of nations throughout history. We can see it in the neighborhoods and landscapes that have changed over the years. We can see it in the machinery and appliances that break down, wear out, or become obsolete. Then there are the personal and emotional challenges that come with the prospect of life without a friend, mentor, or loved one who has passed away.

We may awake one day to find that musical tastes have changed, the language of the next generation is different, or the familiar landmarks of youth have ceased to exist. As cultures change and new generations rise up to replace the old ones, we may eventually come to feel as if we are living in a world that has become increasingly remote and unfamiliar.

For some, these hard realities may prompt a desire to return to a past where life was supposedly better. But as appealing as that may seem, the Old Testament book of Ecclesiastes offers an important word of advice: “Don’t long for ‘the good old days.’ This is not wise” (Ecclesiastes 7:10 NLT). Those words were composed almost three millennia ago, and they are still relevant today.

Even if the “good old days” were better in certain respects, they were still populated by fallible human beings who acted in accord with their fallen natures. Because of this, the “good old days” were probably not as good as we remember. Thus, we may seek to return to a history that never really existed in our desire to turn back the clock. In the words of Ecclesiastes 7:10, that is not wise.

This, along with our text from Hebrews 12:28, should encourage us to look forward and not back. While there is a place for nostalgia and pleasant memories of days gone by, this passage should encourage us to adopt a far more beneficial mindset…

‘”Let us be thankful,’ he says, ‘that the kingdom which we receive is unshakable; and in that spirit of thankfulness let us offer acceptable worship to God.’ To the grace of God the proper response is a grateful heart, and the words and actions that flow from a grateful heart are the sacrifices in which God takes delight.” ₍₁₎

(1) The New International Commentary On The New Testament – The Epistle To The Hebrews, F. F. Bruce, General Editor © Copyright 1964, Wm. B. Eerdmans Publishing Co. Grand Rapids, Michigan [pg. 384]

“Therefore, since we are receiving a kingdom which cannot be shaken, let us have grace, by which we may serve God acceptably with reverence and godly fear” (Hebrews 12:28).

This reference to a kingdom that “cannot be shaken” calls our attention to Jesus’ parable of the two builders from the Gospel of Matthew…

“Therefore whoever hears these sayings of Mine, and does them, I will liken him to a wise man who built his house on the rock: and the rain descended, the floods came, and the winds blew and beat on that house; and it did not fall, for it was founded on the rock.

But everyone who hears these sayings of Mine, and does not do them, will be like a foolish man who built his house on the sand: and the rain descended, the floods came, and the winds blew and beat on that house; and it fell. And great was its fall” (Matthew 7:24-27).

We considered this parable briefly in our earlier look at Hebrews chapter eleven, but there are certain other elements that relate to our text from Hebrews 12:28. For instance, this parable clearly points to something other than bad weather and sensible construction principles. So what do these builders, their houses, the foundations they built on, and the bad weather represent?

Well, we can apply this parable by placing ourselves in the role of these builders. Their homes represent our lives. We “build” those lives through the choices and decisions we make. The solid rock foundation represents Jesus and His teachings from the Scriptures. As we’re told in 1 Corinthians 3:11, “…no one can ever lay any other real foundation than that one we already have– Jesus Christ” (TLB).

Those who build their lives on God’s Word are building on a solid foundation, both now and in eternity. To use our terminology from Hebrews 12:28, that foundation is one that cannot be shaken. The sand foundation represents a life that is built on something other than Jesus and His teachings. Those who hear these teachings but decline to act upon them are like a shortsighted contractor who builds a home on the sand without a sound foundation.

That second home may look good on the outside and endure for a while. But much like a structure that has not been built upon a reliable base, it is certain to collapse when its foundation is shaken. In light of this, our text from Hebrews 12:28 encourages us to “…be grateful and worship God in a way that will please him, with reverence and awe” (GNT).

“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.’ 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” (Hebrews 12:26-27 ESV).

Our text from Hebrews 12:26-27 represents good news or bad news, depending on your perspective. For instance, let’s consider this passage from an analytic viewpoint…

“Scientifically, the end of the world must be viewed as a foregone certainty. Whether from the failure of its energies when the sun is at last burned out, or by the cataclysmic engulfment of the earth by the sun, one or the other being certain to come eventually, the earth must be viewed as having a terminator at the end of its course. There can be no scientific projection of an eternity for our earth.” ₍₁₎

While that clinical outlook is rather bleak, we can take no solace from an overview of history either…

“What does this world depend upon? Governments, politics, administration, education, legislation? These things are the fundamentals of history – the things men reckoned on, rested on, and counted on to keep human life going – but every one of them is something that can be shaken.” ₍₂₎

The same may be said of our political institutions….

“Men want to make the world safe, but no man can make this world safe, nor can any world organization such as the United Nations make it safe. It is not even safe for me to walk at night down the street on which I live.” ₍₃₎

The good news is that eternity will be far different from these assessments of our world today. Instead, the value system of eternity will exemplify the virtues of “…a new heaven and a new earth, where righteousness dwells” (2 Peter 3:13). This echoes Jesus’ encouraging message from Matthew 5:6: “Blessed are those who hunger and thirst for righteousness, for they will be satisfied” (NET).

So in view of God’s promise to “shake not only the earth but also the heavens,” we would do well to adopt the spiritual perspective reflected in our passage from Hebrews 12:26-27…

“According to Haggai 2:5-7, all things in the world will be ‘shaken’ in the coming judgment period, but the things which cannot be shaken will remain -that is, God’s kingdom (12:28), His salvation (Is 51:6), Christ’s words (Ma 24:35), and those who do God’s will (1 Jo 2:17).” ₍₄₎

(1) Coffman, James Burton. “Commentary on Hebrews 12”. “Coffman’s Commentaries on the Bible”. https://www.studylight.org/commentaries/eng/bcc/hebrews-12.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999. [verse 27]

(2) Ray C. Stedman and James D. Denney, Adventuring through the Bible: A Comprehensive Guide to the Entire Bible (Discovery House, 1997).

(3) J. Vernon McGee, Thru The Bible with J. Vernon McGee, “Hebrews 12:15-29  Danger Signal: The Peril Of Denying” Copyright 1981 by J. Vernon McGee

(4) Institute for Creation Research, New Defender’s Study Bible Notes Hebrews 12:27 https://www.icr.org/bible/Hebrews/12/27/

“whose voice then shook the earth; but now He has promised, saying, ‘Yet once more I shake not only the earth, but also heaven.’ Now this, ‘Yet once more,’ indicates the removal of those things that are being shaken, as of things that are made, that the things which cannot be shaken may remain” (Hebrews 12:26-27).

The passage quoted above calls upon an image from one of Israel’s less prominent (but equally authoritative) prophets…

“For thus says the Lord of hosts: Yet once more, in a little while, I will shake the heavens and the earth and the sea and the dry land. And I will shake all nations, so that the treasures of all nations shall come in, and I will fill this house with glory, says the Lord of hosts” (Haggai 2:6-7 ESV).

However, the Old Testament prophet Haggai was not the only prophetic voice to employ this imagery…

“Therefore I will make the heavens tremble, and the earth will be shaken out of its place, at the wrath of the Lord of hosts in the day of his fierce anger” (Isaiah 13:13).

The New Testament epistle of 2 Peter also expresses a similar idea in an apocalyptic framework…

“The day of the Lord will come like a thief. On that day heaven will pass away with a roaring sound. Everything that makes up the universe will burn and be destroyed. The earth and everything that people have done on it will be exposed. All these things will be destroyed in this way. So think of the kind of holy and godly lives you must live as you look forward to the day of God and eagerly wait for it to come. When that day comes, heaven will be on fire and will be destroyed. Everything that makes up the universe will burn and melt” (2 Peter 3:10-12 GW).

Thus, we have four Biblical witnesses who testify to the approach of this all-encompassing, catastrophic event. That event will ultimately lead to the complete dissolution of the universe, along with every material thing we know today. To borrow an illustration from our text in Hebrews 12:27, everything that can be shaken, will be shaken during that time.

Nevertheless, that future reality should not provoke a sense of dread, fear, or apprehension among God’s people. Instead, we should join in the triumphal declaration of 2 Peter 3:13: “But, according to his promise, we are waiting for new heavens and a new earth, in which righteousness truly resides” (NET).

“Take care not to refuse the one who is speaking! For if they did not escape when they refused the one who warned them on earth, how much less shall we, if we reject the one who warns from heaven?” (Hebrews 12:25 NET).

In light of Israel’s failure to heed God’s direction following their departure from Egypt, the author of Hebrews encouraged his readers to avoid replicating their poor example. This recalls our author’s historic reference from earlier in this epistle…

“Therefore, as the Holy Spirit says, ‘Oh, that today you would listen as he speaks! “‘Do not harden your hearts as in the rebellion, in the day of testing in the wilderness. There your fathers tested me and tried me, and they saw my works for forty years'” (Hebrews 3:7-9 NET).

The example set by the ancient Israelites thus provides us with an object lesson that directs us toward a universal truth: choices lead to consequences. The people of Israel made the wrong choice in refusing the One who spoke to them during that period. That choice led to some painful and irreversible consequences…

“…Then the Lord said ‘…not one of these people will ever enter that land. They have all seen my glorious presence and the miraculous signs I performed both in Egypt and in the wilderness, but again and again they have tested me by refusing to listen to my voice. They will never even see the land I swore to give their ancestors. None of those who have treated me with contempt will ever see it… The only exceptions will be Caleb son of Jephunneh and Joshua son of Nun.'” (Numbers 14: 22-23, 30 NLT).

This passage also reinforces a cautionary message that appeared in Hebrews chapter ten…

“…anyone who refused to obey the law of Moses was put to death without mercy on the testimony of two or three witnesses. Just think how much worse the punishment will be for those who have trampled on the Son of God, and have treated the blood of the covenant, which made us holy, as if it were common and unholy, and have insulted and disdained the Holy Spirit who brings God’s mercy to us. For we know the one who said, ‘I will take revenge. I will pay them back.’ He also said, ‘The Lord will judge his own people.'” (Hebrews 10:28-30 NLT).

Therefore. we would do well to remember these historical lessons to help avoid repeating them. In the words of one author, “God’s voice speaking the gospel must be heard with even greater attention and faith than the law spoken at Sinai (2:1–4; 3:1–5; 10:28, 29).” ₍₁₎

(1) R. C. Sproul, ed., The Reformation Study Bible: English Standard Version (2015 Edition) (Orlando, FL: Reformation Trust, 2015), 2220

“See that you do not refuse Him who speaks. For if they did not escape who refused Him who spoke on earth, much more shall we not escape if we turn away from Him who speaks from heaven” (Hebrews 12:25).

We may gain a deeper appreciation for this passage if we view this portion of Scripture from the perspective of our relationships with others. For instance, imagine a scenario where one person extends his or her hand to another person in an expression of greeting, friendship, or acceptance. If the second individual in our illustration dismisses that gesture, the first person is likely to be insulted by such disrespect.

In a sense, God has “extended His hand” to humanity in a gesture of reconciliation through Jesus’ sacrificial death on our behalf. In light of this, it is important that we respond appropriately to that gracious act of propitiation. To encourage his readers in this regard, the author of Hebrews returned to Israel’s experience at Mount Sinai for use as an illustration.

If thunder, lightning, an earthquake, and billowing clouds of thick smoke accompanied the Old Covenant when it was presented to the people of Israel, we must pay greater attention to the New Covenant that has been delivered by the One who speaks from heaven. This brings us back to the passage that opened the book of Hebrews…

“God, who at various times and in various ways spoke in time past to the fathers by the prophets, has in these last days spoken to us by His Son, whom He has appointed heir of all things, through whom also He made the worlds…” (Hebrews 1:1-2).

So God continues to speak to us today through His Son; therefore, we must ensure that we do not refuse Him. Hebrews 12:15 underscores the critical nature of this directive with the expression, “See to it…” (NIV), a phrase that presents us with an imperative action. This represents more than just a suggestion or a good idea; it implies a mandatory response by the reader.

The author of Hebrews further emphasizes the crucial nature of that response with this reference to an escape. Our author will expand on this idea in the final verses of this chapter, but for now, we might ask, “escape from what?” The Gospel of John presents us with the answer to that question: “He who believes in the Son has eternal life; but he who does not obey the Son shall not see life, but the wrath of God abides on him” (John 3:36).

“and to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel” (Hebrews 12:24 ESV).

Hebrews 12:24 presents us with a comparison between Jesus and Abel, the man who was slain by his brother, Cain. In making this comparison, we can say that both men offered sacrifices that were acceptable to God. Each man was also subjected to an unjust execution. Yet one man’s death cried out for retribution while the other Man’s death facilitated our reconciliation to God.

We surveyed the account of Abel and his brother Cain earlier in our look at Hebrews chapter eleven. In Hebrews 11:4, we were told, “Faith led Abel to offer God a better sacrifice than Cain’s sacrifice. Through his faith Abel received God’s approval, since God accepted his sacrifices. Through his faith Abel still speaks, even though he is dead” (GW).

While Abel’s act of faith speaks to us today, God’s response to Cain regarding his brother’s murder also speaks to us as well: “Why have you done this terrible thing? Your brother’s blood is crying out to me from the ground, like a voice calling for revenge” (Genesis 4:10 GNT). In this context, ‘blood” is a reference to the injustice committed against Abel, an act that provoked a call for retribution. However, there are some important differences between Abel’s murder and the death that Jesus suffered…

“Although Abel’s blood cried loudly and clearly, it spoke insufficiently. The New Testament tells us, however, that the blood of Christ speaks a better word than the blood of Abel (Heb. 12:24). While Abel’s blood cried out for revenge and retribution, the blood of Christ cries out for redemption. When the blood of Jesus hit the ground, it cried not for revenge but for the redemption of the world.” ₍₁₎

Another source adds…

“Abel’s sacrifice was pleasing to God because it was offered in faith and obedience (cf. 11:4), but it had no atoning power. Jesus’ blood alone was sufficient to cleanse sin (cf. 1Jn 1:7). The sacrifice of Christ brought redemption (9:12), forgiveness (9:26), and complete salvation (10:10, 14).” ₍₂₎

So while Biblical passages such as Ephesians 1:7, Colossians 1:13-14, 1 Peter 1:18-19, and Revelation 5:9 emphasize the redemptive qualities of Jesus’ sacrifice, we should not neglect this aspect of His death. While the injustice committed against Abel cried out for vengeance, Jesus’ unjust death spoke something very different. We can illustrate that difference with a look at some of Jesus’ final words from the cross: “…Father, forgive them; for they know not what they do” (Luke 23:34 KJV).

(1) Carter, Anthony J, Blood Work: How the Blood of Christ Accomplishes Our Salvation © 2013 by Anthony J. Carter, Reformation Trust [pg. 9]

(2) John F. MacArthur Jr., The MacArthur Study Bible: New American Standard Bible. (Nashville, TN: Thomas Nelson Publishers, 2006), Heb 12:24

“to Jesus the Mediator of the new covenant, and to the blood of sprinkling that speaks better things than that of Abel” (Hebrews 12:24).

Hebrews 12:24 represents the third and final reference to Jesus’ role as a mediator within this epistle. These passages are important to contemporary readers of this letter, especially when we consider the variety of opinions that others hold regarding Jesus. For instance, let’s consider a question that seems relatively simple: “Who is Jesus?” That question might elicit many different answers, each with varying degrees of accuracy.

For example, some might acknowledge Jesus as a teacher, leader, mentor, or social reformer, but nothing more. Others may recognize Jesus as a great man of God, or believe that He showed us the way to live a better life. Finally, there are those who believe that Jesus was simply one person in a long line of others who attained a higher transcendental state.

With these beliefs in mind, we can say that our opinions of Jesus may spring from many sources. Some of those sources may be accurate, while others are less so. We must also contend with the natural human tendency to focus our view of Jesus through the lens of our personal experience.

The problem is that our opinion of Jesus may say little or nothing about the person He truly is. However, it does say much about who we are. Therefore, it is important to build our image of Christ upon the right foundation, lest He become a projection of our desires, influences, or opinions.

That foundation is the Jesus we encounter in the Biblical Scriptures. If our image of Jesus is based on something other than the Biblical record, then there may come a time when we are surprised to learn that He is someone who is very different from the person we expected.

This portion of Scripture thus reminds us that anyone who seeks to be accepted by God must approach Him through the mediator He has established. That mediator is Christ, as we’re told here in Hebrews 12:24. The Biblical epistle of 1 Peter explains how that mediation took place: “Christ also has suffered once for sins, the just for the unjust, that He might bring us to God” (1 Peter 3:18).

Jesus accepted the death penalty associated with our sin and opened the way that enables us to approach God and establish a relationship with Him. As Jesus Himself once said, “I am the way and the truth and the life. No one comes to the Father except through me” (John 14:6).

“to the general assembly and church of the firstborn who are registered in heaven, to God the Judge of all, to the spirits of just men made perfect” (Hebrews 12:23).

This passage returns to the use of a concept that made an earlier appearance in chapter one of this epistle: “firstborn.” In the culture of that era, the eldest son (or firstborn) typically held a privileged position among his other family members. In a similar manner, the word “firstborn” conveys the idea of a favored or elevated position when used in this context. Here, the “church of the firstborn” identifies the assembly of those who share in the spiritual inheritance of Christ.

This passage also reminds us that “firstborn” is not necessarily synonymous with “born first.” The rights of a firstborn son were transferable, as was the case with Joseph’s son Ephraim (Genesis chapter 48), Israel’s King David (Psalm 89:27), and Isaac’s son Jacob, whose experience with Esau was referenced earlier in this chapter.

One Biblical scholar thus reminds us that the term firstborn “…must be understood from the background of first-century Jewish culture. From this vantage point we can see that the term firstborn refers to Christ’s exalted status as the heir of the Father. Just as the firstborn son usually received the patriarchal inheritance, so Jesus as the divine Son receives the Father’s kingdom as His inheritance…” ₍₁₎

Another author presents this concept in very practical terms…

“Notice that the following description, written to believers alive on Earth, is in the present perfect (not future) tense, which expresses a completed action: ‘You have come to Mount Zion, to the heavenly Jerusalem, the city of the living God. You have come to thousands upon thousands of angels in joyful assembly, to the church of the firstborn, whose names are written in heaven. You have come to God, the judge of all men, to the spirits of righteous men made perfect’ (Hebrews 12:22-23).

In a metaphysical sense, we’ve already entered Heaven’s community. By seeing ourselves as part of the heavenly society, we can learn to rejoice now in what Heaven’s residents rejoice in… Heaven, then, isn’t only our future home. It’s our home already, waiting over the next hill. If we really grasp this truth, it will have a profound effect on our holiness. A man who sees himself seated with Christ in Heaven, in the very presence of a God to whom the angels cry out, ‘Holy, holy, holy,’ won’t spend his evenings viewing Internet pornography.” ₍₂₎

(1) Sproul, R. C. (1992). Essential truths of the Christian faith. Wheaton, IL: Tyndale House p.53

(2) Randy Alcorn, Heaven, Copyright © 2004 Eternal Perspective Ministries [pp. 192-193]

“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” (Hebrews 12:22 ESV).

To the author of Hebrews, Mount Zion was more than just a physical location. Just as Mount Sinai serves to represent the Old Covenant, Mount Zion serves to represent the New Covenant, the realm of heaven, and the kingdom of God. The Old Testament book of Psalms directs our attention to the use of Mount Zion in this sense…

“Remember Your congregation, which You have purchased of old, The tribe of Your inheritance, which You have redeemed— This Mount Zion where You have dwelt” (Psalm 74:2).

“Those who trust in the Lord Are like Mount Zion, Which cannot be moved, but abides forever” (Psalm 125:10).

“For the Lord has chosen Zion; He has desired it for His dwelling place: ‘This is My resting place forever; Here I will dwell, for I have desired it'” (Psalm 132:13-14).

More significantly, the New Testament epistle of 1 Peter cites the Old Testament prophet Isaiah in relating Mount Zion to Jesus, the cornerstone of our faith…

“For in Scripture it says: ‘See, I lay a stone in Zion, a chosen and precious cornerstone, and the one who trusts in him will never be put to shame'” (1 Peter 2:6 NIV).

So while Zion represents a physical location, it also symbolizes “the city of the living God.” And unlike the fearsome specter of God’s presence on Mount Sinai, Mount Zion is populated with “…countless thousands of angels in a joyful gathering” (NLT). One author builds upon that contrast with the following observation…

“As opposed to Mt. Sinai, where God gave the Mosaic law which was foreboding and terrifying, Mt. Zion here is not the earthly one in Jerusalem, but God’s heavenly abode, which is inviting and gracious. No one could please God on Sinai’s terms, which was perfect fulfillment of the law (Gal 3:10–12). Zion, however, is accessible to all who come to God through Jesus Christ (cf. Ps 132:13, 14; Is 46:13; Zec 2:10; Gal 4:21–31).” ₍₁₎

Finally, we should also note our author’s use of the phrase, “…you have come” to Mount Zion. In other words, those who place their trust in Christ have already arrived in the city of the living God through Jesus’ sacrifice on their behalf. In light of this, the author of Hebrews encourages us “…not to go back to the First Testament, to Sinai, and judgment, and exhorts them to go on to the New Testament and join this vast multitude composing this festal gathering.” ₍₂₎

(1) John F. MacArthur Jr., The MacArthur Study Bible: New American Standard Bible. (Nashville, TN: Thomas Nelson Publishers, 2006), Heb 12:22.

(2) Kenneth S. Wuest, Word Studies in the Greek New Testament (Hebrews 12:22-24) Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

“But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, to an innumerable company of angels” (Hebrews 12:22).

Hebrews 12:22 introduces us to a theme that will serve as a subject of discussion over the next few verses. That subject involves a comparison between the Old Covenant (represented by Mount Sinai) and the New Covenant (represented by Mount Zion). To begin our look at this important topic, we can start with a definition of “Mount Zion” in a Biblical context…

“ZION [ZIE un] — the city of David and the city of God. The designation of Zion underwent a distinct progression in its usage throughout the Bible.

The first mention of Zion in the Bible is in 2Sa_5:7: ‘David took the stronghold of Zion (that is, the City of David).’ Zion, therefore, was the name of the ancient Jebusite fortress situated on the southeast hill of Jerusalem at the junction of the Kidron Valley and the Tyropoeon Valley. The name came to stand not only for the fortress but also for the hill on which the fortress stood. After David captured ‘the stronghold of Zion’ by defeating the Jebusites, he called Zion ‘the City of David’ (1Ki_8:1; 1Ch_11:5; 2Ch_5:2).

When Solomon built the Temple on Mount Moriah (a hill distinct and separate from Mount Zion), and moved the ark of the covenant there, the word ‘Zion’ expanded in meaning to include also the Temple and the Temple area (Psa_2:6; Psa_48:2, Psa_48:11-12; Psa_132:13). It was only a short step until Zion was used as a name for the city of Jerusalem, the land of Judah, and the people of Israel as a whole (Isa_40:9; Jer_31:12). The prophet Zechariah spoke of the sons of Zion (Zec_9:13). By this time the word ‘Zion’ had come to mean the entire nation of Israel.

The most important use of the word ‘Zion’ is in a religious or theological sense. Zion is used figuratively of Israel as the people of God (Isa_60:14). The spiritual meaning of Zion is continued in the New Testament, where it is given the Christian meaning of God’s spiritual kingdom, the church of God, the heavenly Jerusalem (Heb_12:22; Rev_14:1; Sion, KJV).” ₍₁₎

Here in Hebrews 12:22, our author makes a comparison between Mount Zion and Mount Sinai to highlight the spiritual differences between them. While Mount Sinai featured “…blackness and darkness and tempest” (Hebrews 12:18), we’ll soon find that our survey of Mount Zion reveals something very different.

(1) “Zion” Nelson’s New Illustrated Bible Dictionary, General Editor Ronald F. Youngblood

“the blast of a trumpet, and the sound of a voice. When the people heard the voice, they begged not to hear another word, because they could not bear the order which said, ‘If even an animal touches the mountain, it must be stoned to death.’ The sight was so terrifying that Moses said, ‘I am trembling and afraid!’ (Hebrews 12:19-21 GNB).

The restrictions that accompanied God’s descent upon Mount Sinai even included the animals that inhabited that area. Any contact with the mountain in the midst of God’s presence meant certain death for the person or creature that did so. This produced a highly instructive response in the hearts and minds of the ancient Israelites…

“God had been very severe in His restrictions regarding even the slightest touching of Mount Sinai (Ex 20:18–21). If even a beast should touch the mountain, they were forbidden to touch the beast, but must rather immediately stone it or shoot it with an arrow.

Such stringent regulations did not produce a proper, positive response in the hearts of the Israelites. Rather, they entreated God to call the whole thing off; and instead, they spoke to Moses privately. The verb (Gr paraiteomai) could also be translated to require or to beg. More significantly, it can also mean to refuse, which is its translation only several verses later: See that ye refuse not him that speaketh (vs. 25).” ₍₁₎

When confronted with the reality of God’s presence, it appears there were some among the Israelites who preferred to maintain their distance from Him. It also prompted them to approach Moses to act as an intermediary on their behalf. However, Moses was facing a concern of his own: “Moses himself was so frightened at the sight that he said, ‘I am terrified and trembling'” (NLT).

So Moses received a privileged invitation to approach God on Mount Sinai. Yet even though God’s presence was veiled by billowing clouds of heavy smoke, Moses was still afraid. This brings us to an important question: if Moses trembled at the prospect of approaching God on Mount Sinai, how much more shall it be for those who are unprepared to meet Him?

This passage thus illustrates the privilege we enjoy under the New Covenant. As the author of Hebrews reminded us earlier…

“…since we have a great high priest who has ascended into heaven, Jesus the Son of God, let us hold firmly to the faith we profess… Let us then approach God’s throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need” (Hebrews 4:14, 16 NIV).

(1) Edward E. Hindson and Woodrow Michael Kroll, eds., KJV Bible Commentary (Nashville: Thomas Nelson, 1994), 2578–2579

“For they heard an awesome trumpet blast and a voice so terrible that they begged God to stop speaking. They staggered back under God’s command: ‘If even an animal touches the mountain, it must be stoned to death.’ Moses Himself was so frightened at the sight that he said, ‘I am terrified and trembling’ (Hebrews 12:19-21 NLT).

The Old Testament book of Exodus tells us that God’s descent upon Mount Sinai was accompanied by billowing smoke, fire, and a violent earthquake (Exodus 19:16-18). This was nothing like the elaborate pyrotechnic display that one might see at a concert, sporting event, or theatre presentation. Instead, this was terrifyingly real, and it had a profound effect upon those who witnessed it…

“When the people saw the thunder and lightning and heard the trumpet and saw the mountain in smoke, they trembled with fear. They stayed at a distance and said to Moses, ‘Speak to us yourself and we will listen. But do not have God speak to us or we will die.’ Moses said to the people, ‘Do not be afraid. God has come to test you, so that the fear of God will be with you to keep you from sinning.’ The people remained at a distance, while Moses approached the thick darkness where God was” (Exodus 20:18-21 NIV).

To grasp the significance of this event, let’s consider the effect of that experience upon the senses of those who were in attendance….

• The people could see the lightning.
• They could smell the smoke.
• They could feel the earthquake.
• They could hear the thunder and the sound of the horn.

Those sensory experiences clearly had a deep emotional impact upon those who were there. Nevertheless, the context of Hebrews 12:18-21 emphasizes the temporal nature of that experience. This reference to Mount Sinai serves to express that idea, for while Mount Sinai may be large and foreboding, it will eventually meet its end, just like the covenant it represents.

Another important aspect of this passage is its emphasis upon fear. While fear can help us develop a reverent attitude toward God, it should prompt us to respond to Him with love and respect in recognition of His holiness. Unfortunately, the people of Israel had need of a different motivation…

“In Exo_20:18-21, when God had given the Ten Commandments, the people were afraid of God’s awesome holiness. They wanted Moses to mediate for them, fearing that if God spoke to them directly, they would die (Exo_20:19; Deu_5:25-27), for he came as a consuming fire (Deu_4:24; Deu_5:24-25). But God’s purpose was to scare enough sense into them to get them to stop sinning (Exo_20:20).” ₍₁₎

(1) Craig S. Keener, The IVP Bible Background Commentary [Hebrews 12:19]

“For you have not come to what may be touched, a blazing fire and darkness and gloom and a tempest and the sound of a trumpet and a voice whose words made the hearers beg that no further messages be spoken to them” (Hebrews 12:18-19 ESV).

Just as we have seen throughout the Biblical book of Hebrews, our passage from Hebrews 12:18-19 carries a great deal of Old Testament symbolism. In this instance, our text from this passage chronicles God’s engagement with the people of Israel as He presented them with the Old Testament Law at Mount Sinai…

“On the morning of the third day, thunder roared and lightning flashed, and a dense cloud came down on the mountain. There was a long, loud blast from a ram’s horn, and all the people trembled. Moses led them out from the camp to meet with God, and they stood at the foot of the mountain. All of Mount Sinai was covered with smoke because the Lord had descended on it in the form of fire. The smoke billowed into the sky like smoke from a brick kiln, and the whole mountain shook violently” (Exodus 19:16-18 NLT).

This imagery was undoubtedly familiar to the members of our author’s first-century audience. It also forms the basis for a comparison that will follow later in verse twenty-two. But for now, we can say that this awe-inspiring scene had a profound effect upon the people of Israel …

“When the people heard the thunder and the loud blast of the ram’s horn, and when they saw the flashes of lightning and the smoke billowing from the mountain, they stood at a distance, trembling with fear. And they said to Moses, ‘You speak to us, and we will listen. But don’t let God speak directly to us, or we will die!'” (Exodus 20:18-19 NLT).

Moses subsequently explained God’s purpose behind His appearance to the people in this manner: “…God has come in this way to test you, and so that your fear of him will keep you from sinning!” (Exodus 20:20 NLT). While the fear of God will certainly help keep us from sin, one type of fear is emotionally affirming while another type of fear serves a different purpose.

The first type of fear grows from our love and respect for Jesus and intimacy with God through His Word. Just as we are fearful of hurting those whom we love, our love for Christ should prompt us to fear those actions or behaviors that bring Him pain. The other type of fear grows from our reverence and recognition of God’s holiness and His position as the all-powerful, sovereign Creator who holds our lives in His hands. We’ll explore this latter aspect in greater detail next.

“For you know that later when he wanted to inherit the blessing, he was rejected, for he found no opportunity for repentance, although he sought the blessing with tears” (Hebrews 12:17).

Esau was the type of person who made decisions based on what seemed right at the moment. However, Esau’s example reminds us that what seems right may not be right. If our decisions are not informed by a God-honoring conscience, it may be difficult to distinguish between something that appears to be right, but is really something else.

For instance, Esau took advantage of the opportunity to exchange his birthright for a bowl of stew. But let’s look at the account of another Biblical personality who was given an opportunity that seemed even better. That incident occurred during a period when Israel’s King Saul was pursuing Israel’s future King David through the countryside in an attempt to end David’s life…

“At the place where the road passes some sheepfolds, Saul went into a cave to relieve himself. But as it happened, David and his men were hiding farther back in that very cave! ‘Now’s your opportunity!’ David’s men whispered to him. ‘Today the Lord is telling you, ‘I will certainly put your enemy into your power, to do with as you wish.’’

So David crept forward and cut off a piece of the hem of Saul’s robe. But then David’s conscience began bothering him because he had cut Saul’s robe. He said to his men, ‘The Lord forbid that I should do this to my lord the king. I shouldn’t attack the Lord’s anointed one, for the Lord himself has chosen him.’ So David restrained his men and did not let them kill Saul…” (1 Samuel 24:3-7 NLT).

David could have easily taken advantage of the opportunity to eliminate the man who was seeking to kill him. In fact, there were many who encouraged David to take that very course of action. But unlike Esau, David did not make his decision based on what seemed best at the moment. Instead, his God-honoring conscience prevented him from taking Saul’s life when he had the chance to do so.

Therefore, we would do well to remember the following counsel from the Biblical book of Proverbs: “There is a path before each person that seems right, but it ends in death” (Proverbs 14:12 NLT). If we prayerfully seek to honor God and His Word as we consider our options, we can avoid choices that seem right at the moment, but later give us cause for regret.

“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” (Hebrews 12:17 ESV).

We often think we know what’s good or best for us in life. But let’s consider those concepts for a moment. Things like “good” or “best” are only as reliable as the information they are based on. If more information becomes available later, then our idea of what is “good” or “best” may radically change. This explains why people are often heard to say, “If I only knew then what I know now…” after they’ve made a poor decision.

Esau likely expressed that sentiment as he endured the consequences that arose from the sale of his birthright. However, Esau was not the only person who was affected by that decision. The late author and apologist Norman Geisler alerts us to several important considerations regarding this verse and its reference to repentance…

“There are two important things to observe about this passage. First, the statement ‘no place for repentance’ may refer to his father’s inability to change his mind about giving the inheritance to Jacob, and not to Esau’s change of mind. At any rate, the circumstances did not afford Esau the opportunity to reverse the situation and get the blessing.

Second, tears are not a sure sign that a person has genuinely repented. One can also have tears of regret and remorse that fall short of true repentance or change of mind (cf. Judas, Matt. 27:3). Finally, this text is not talking about spiritual blessing (salvation), but earthly blessing (inheritance). God always honors the sincere repentance of sinners and grants them salvation (Acts 10:35; Heb. 11:6).” ₍₁₎

Much like an unrepentant thief who laments the fact that he or she got caught, Esau was deeply saddened by the loss of his inheritance. However, Esau’s sorrow did not prompt him to change his mind or behavior. Indeed, we’re later told that Esau comforted himself with the thought of killing his brother for what he had done. So even though Esau could not reverse the sale of his birthright, he never sought to learn from that decision by committing to honor God in his future choices.

We can thus conclude that Esau did not demonstrate the type of genuine repentance that is characterized by a change in mind that leads to a corresponding change in behavior. Another source ties these ideas together with an important application: “The author uses this as a warning to the recipients of the letter. He wants them to make a decision for Christ now while there is time and then to persevere in that new relationship with Christ because there is no second chance (cf. Heb. 6:6; 10:26).” ₍₂₎

(1) When Critics Ask: A Popular Handbook on Bible Difficulties [Hebrews 12:17] (Wheaton, Ill.: Victor Books, 1992). © 2014 Norman Geisler and Thomas Howe.

(2) Dr. Bob Utley, Hebrews 12 [12:17] Copyright © 2014 Bible Lessons International http://www.freebiblecommentary.org/new_testament_studies/VOL10/VOL10_12.html

“Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright” (Hebrews 12:16 KJV).

In addition to this reference to Esau as a fornicator, Hebrews 12:17 also describes him as a “profane” individual. This word describes an irreligious person who holds little concern for his or her Creator and is disinterested in the things of God. While “profanity” is typically associated with inappropriate language, the word “profane” identifies someone like Esau, a man who conducted his life as if God did not exist.

The Amplified Bible uses the words “godless” and “sacrilegious” to add context to this description. The following commentary provides us with some additional insight into this passage…

“Beware of the profane person. This profanity (Gr bebelos) involves far more than one’s speech. It is a quality of one’s life. The author sees that quality exemplified within Esau, even though Esau was not a vile man. In fact, he was less of a crook than his brother Jacob. The author accurately focuses upon the one area that revealed Esau as profane—the selling of his birthright.

To profane is to regard something as unhallowed, to make something sacred to be common. Esau took that which God considered sacred and made it common. Being so totally concerned with his temporary and material needs, he gave them priority over his rights as the first-born son and his responsibilities as heir to the blessing of the Abrahamic covenant (Gen 25:29–34).

Every Christian must beware lest he count as unimportant what God considers sacred. The result in Esau’s life was that afterward, when he wanted that blessing, he was rejected. He repented with tears, but the situation was irrevocable.” ₍₁₎

In light of these things, we should remember Jesus’ counsel from Matthew 6:33 as we prioritize the choices and decisions of life: “…seek first the kingdom of God and His righteousness, and all these things shall be added to you.” Judging from his decision to sell his birthright for a bowl of stew, we can say that Esau’s thought process was likely driven by questions like these…

• Does this seem right to me at this moment?
• How does this align with what I want?
• Does this meet my immediate need?

If we follow a similar decision-making process, we will surely imitate Esau’s poor example. As another commentator observes, “Esau is the biblical example of a profane person who forfeited the grace and blessing of God, an attitude common to hedonistic humanity even today (see Ge 25:29-34).” ₍₂₎

(1) Edward E. Hindson and Woodrow Michael Kroll, eds., KJV Bible Commentary (Nashville: Thomas Nelson, 1994), 2578.

(2) Walters, John. “VII. Sixth Point: “Do Not Lose Heart” (12:3-13:19)” In Asbury Bible Commentary. 1166. Grand Rapids: Zondervan, © 1992.

“lest there be any fornicator or profane person like Esau, who for one morsel of food sold his birthright” (Hebrews 12:16).

Hebrews 12:16 presents us with two behavioral characteristics that are unsuitable for those who claim to follow God in Christ. The first reference involves “fornication,” a word that largely seems to have fallen out of use among contemporary audiences.

The word “fornicator” is translated from the word pornos in the original language of this passage. As you might suspect, pornos is a form of the word from which we derive our modern-day word “pornography.” In a general sense, this word refers to sexual activity that takes place outside a Biblical marriage covenant. Here in Hebrews 12:16, it specifically addresses two unmarried persons who are engaged in a physical relationship with one another.

With this in mind, it may be difficult to see how this characteristic exemplified Esau, a man who appeared to be legally married (Genesis 26:34). To address that question, we should note that Esau’s wives were members of a people group known as the Hittites. As mentioned earlier, the Hittites were a tribal society that worshiped several different pagan gods during the Old Testament era.

Unfortunately, there is no indication that Esau had any interest in the moral character or spiritual beliefs held by these women before he married them. In light of this, it should not surprise us to learn that Esau’s wives made life miserable for his parents (Genesis 26:35). So while Esau may not have been guilty of physical immorality, we might say that he displayed a type of spiritual immorality. Unlike the positive example set by his grandfather Abraham, Esau demonstrated his spiritual indifference through his choice of marriage partners.

Esau also neglected the spiritual inheritance he possessed as the eldest son, for he sold his birthright for a morsel of food. Nevertheless, Esau’s irreligious attitude did not stop him from pursuing the material blessings that God made available through that inheritance. When Esau finally realized what he had lost in treating that heritage so carelessly, he expressed remorse, but did not acknowledge his need to repent.

In this respect, Esau fits the profile of someone who practices fornication. Much like those who seek the advantage of a sexual relationship without the encumbrance of a marriage commitment, Esau wanted the blessings God could offer without the commitment of a relationship with Him. Since “morality” describes what we ought to do, Esau’s spiritual immorality provides us with an example to avoid.

“Make sure that no one falls short of the grace of God and that no root of bitterness springs up, causing trouble and by it, defiling many” (Hebrews 12:15 HCSB).

Have you ever tried to eliminate a weed by attempting to mow it down? While it may seem as if we have destroyed a weed through the act of mowing, most weeds are likely to reappear again after doing so. This annoying characteristic reminds us that we must destroy the roots of a weed in order to eliminate the weed itself.

Hebrews 12:15 uses the term “bitter root” to describe those weed-like attitudes that are sinful, unhealthy, and/or destructive. Just as bitter roots produce bitter fruit, such attitudes produce sinful, unhealthy, and destructive behaviors if left unchecked. For example, Ephesians 4:26-27 identifies one particular type of bitter root and the trouble that springs from it…

“If you are angry, don’t sin by nursing your grudge. Don’t let the sun go down with you still angry– get over it quickly for when you are angry, you give a mighty foothold to the devil” (Ephesians 4:26-27 TLB).

So anger represents a seed that might grow into a bitter root if we fail to deal with it properly. For instance, a God-honoring person knows that anger is an appropriate response if we are confronted with injustices that have been perpetrated against others. As we are told in another Biblical passage on the subject of anger, “Be angry, and do not sin. Meditate within your heart on your bed, and be still” (Psalm 4:4).

Nevertheless, righteous anger can grow into sin unless we take the steps that are necessary to manage it properly. Our passage from Ephesians tells us that the right way to handle anger is to deal with it quickly before it has an opportunity to grow into an outburst of uncontrolled aggression. We can start that process by seeking God in prayer regarding the individuals or circumstances that anger us.

In doing so, we can approach God with complete honesty, secure in knowing that He is fully aware of our situation and the way we feel about it. God sees our circumstances with complete clarity, and He can help us deal with those circumstances constructively. But if we fail to take those steps, anger may produce a bitter root “…which is not only bad in itself but can also poison the lives of many others” (Phillips).

We should also recognize that bitter roots come in several varieties. The author of Hebrews will illustrate some of those varieties by re-introducing a Biblical personality from earlier within this epistle next.

“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” (Hebrews 12:15 ESV).

While the original language of the New Testament contains many nuanced words that may benefit from a closer analysis, the word translated “bitterness” in the passage quoted above is not one of them. Instead, this word is defined exactly as we might expect: “acridity (especially poison), literally or figuratively” ₍₁₎ In addition to what we read here in Hebrews 12:15, the Old Testament book of Deuteronomy made use of this idea as well…

“Make sure that no man, woman, family, or tribe standing here today turns from the Lord our God to worship the gods of other nations. This would be like a root that grows to be a bitter and poisonous plant” (Deuteronomy 29:18 GNT).

These passages illustrate an important principle: cultivating an intimate knowledge of God through His Word serves to align our thoughts and behaviors. As we draw closer to God through the Biblical Scriptures, we will surely find it to be “…alive and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow it judges the thoughts and attitudes of the heart” (NIV) as we read earlier in Hebrews 4:12.

In this instance, the penetrating nature of the Scriptures can help us identify some common roots of bitterness before we sow them. Some examples might include…

• Excessive negativity towards others.
• A sense of disapproval when others are blessed or successful.
• Holding grudges against others.
• Viewing the circumstances of life through a prism of the things we feel we deserve, but haven’t received.
• An overly defensive attitude.
• Recruiting others to sympathize, justify, and reinforce our bitter feelings.
• Gossip.
• A desire to hold on to our sense of resentment instead of making changes that might help resolve the issues involved.

When faced with these rooted behaviors in our lives, we may prefer to rationalize or justify them. However, the corrective nature of the Scriptures will not permit us to take that course of action, for Hebrews 12:15 reminds us that such attitudes “…cause trouble and defile many” (NIV). If we do not wish to become a source of defilement for others, we will work to identify these behaviors (and others like them) as we prayerfully seek God’s help in addressing them.

As one source reminds us, “Bitterness is a characteristic of the ungodly (Ro 3:14) but should never characterize Christians (Ep 4:31-32 Jam 3:14-15).” ₍₂₎

(1) G4088 pikria Strong’s Hebrew and Greek Dictionaries https://www.blueletterbible.org/lexicon/g4088/kjv/tr/0-1/

(2) Institute for Creation Research, New Defender’s Study Bible Notes Hebrews 12:15 https://www.icr.org/bible/Hebrews/12/15/

“looking carefully lest anyone fall short of the grace of God lest any root of bitterness springing up cause trouble, and by this many become defiled” (Hebrews 12:15).

As we saw earlier in our look at Hebrews chapter four, “grace” involves God’s unmerited favor towards undeserving members of the human family. It represents God’s favor towards us without regard to our talents, skills, capabilities, possessions, and/or social standing. Since grace involves God’s unmerited favor, we cannot earn it by performing good deeds or adhering to a set of external rules or regulations.

In one sense, Hebrews 12:15 restates our author’s earlier concern regarding those who might draw back from a life of faith in Christ (see Hebrews 10:38). Paul the Apostle voiced a similar concern in the Biblical book of 2 Corinthians when he wrote, “We then, as workers together with Him also plead with you not to receive the grace of God in vain” (2 Corinthians 6:1).

One commentator draws our attention to the sobering nature of these verses with some additional background information regarding this reference to “falling short”: “…[this implies] ‘a falling away from something previously possessed’ (cf. Heb. 6:4-6 10:23,38-39 12:25). Apostasy was a real possibility in this cultural situation… The warnings are serious, challenging, and real.” ₍₁₎

Since we cannot earn our way to a right standing with God through our efforts, God’s grace towards us in Christ enables us to enter a genuine, personal relationship with Him. However, we may fall short of that grace if we presume upon it to condone or dismiss Biblically inappropriate behaviors. In other words, God’s grace does not bestow us with a license to sin without impunity.

Paul addressed this subject in the Biblical book of Romans by way of a rhetorical question: “What shall we say, then? Shall we go on sinning so that grace may increase?” (Romans 6:1). His response to that question was direct and to the point: “That’s unthinkable! As far as sin is concerned, we have died. So how can we still live under sin’s influence?” (Romans 6:2 GW).

If we seek to continue in sin so that grace might increase, then “grace” becomes little more than an exploitation of God’s unmerited favor. Those who desire to test God in that manner might benefit from the following reminder: “Do not be deceived. God will not be made a fool. For a person will reap what he sows” (Galatians 6:7 NET). Therefore, we must see that we respond appropriately to the grace that God extends to us in Christ to ensure that we do not fall short of it.

(1) Dr. Bob Utley, Free Bible Commentary Hebrews 12 [12:15] Copyright ©2014 by Bible Lessons International http://www.freebiblecommentary.org/new_testament_studies/VOL10/VOL10_12.html

“Pursue peace with everyone, and holiness, for without it no one will see the Lord” (Hebrews 12:14 NET).

We have already seen a form of the word “holiness” earlier in Hebrews 10:10 where a related word was translated “sanctification.” In fact, there are several Biblical versions of Hebrews 12:14 that use the word “sanctification” in their translations of this passage. This provides us with an opportunity to revisit this important spiritual concept.

You see, the word “sanctification” conveys the idea of separation from sin and dedication to God. This is reflected in the following definition of this word: “the act or process by which people or things are cleansed and dedicated to God…” ₍₁₎ Thus, the word “sanctification” and the related word “holiness” each serve to emphasize the qualities of devotion and consecration unto God.

These concepts are more important than they may appear at first glance. For instance, Romans 6:19 draws our attention to the real-life implications of these ideas: “…Just as you used to offer yourselves as slaves to impurity and to ever-increasing wickedness, so now offer yourselves as slaves to righteousness leading to holiness” (NIV). So much like a stone tossed into a lake, these characteristics should produce a ripple effect that influences other areas of our lives.

As we examine our financial transactions, leisure activities, personal interactions, entertainment choices, online activities, and other endeavors of daily life, we might consider how closely those preferences are governed by these teachings from Hebrews 12:14 and Romans 6:19. Ideally, our internal separation and dedication to God in Christ should guide our external choices as we live in the midst of a fallen world.

Jesus also emphasized this internal-external relationship in a teaching from the Gospel of Luke…

“The good man brings good things out of the good stored up in his heart, and the evil man brings evil things out of the evil stored up in his heart. For out of the overflow of his heart his mouth speaks” (Luke 6:45 NIV).

However, Jesus also reserved some of His strongest criticisms for those whose “holiness” was merely outward…

“Woe to you, experts in the law and you Pharisees, hypocrites! You are like whitewashed tombs that look beautiful on the outside but inside are full of the bones of the dead and of everything unclean. In the same way, on the outside you look righteous to people, but inside you are full of hypocrisy and lawlessness” (Matthew 23:27-28 NET).

So Hebrews 12:14 offers an important (and practical) reminder that will benefit us today and in the future, for “…without holiness no one will see the Lord” (NIV).

(1) New Dictionary of Theology, (Leicester/ Downers Grove: Inter-Varsity, 1988) pg. 613

“Strive for peace with everyone, and for the holiness without which no one will see the Lord” (Hebrews 12:14 ESV).

The author of Hebrews has already issued several cautionary messages over the course of this letter. Now, as we approach the end of this great Biblical epistle, he issues one final warning: “…without holiness no one will see the Lord.” Unfortunately, the word “holy” is one that people often seem to use without concern for its meaning.

For instance, some use the word “holy” as part of an exclamation or expression of surprise. Nevertheless, those who use this phrase in a careless or disrespectful manner might be more hesitant to do so if they were aware of its true meaning.

You see, the word “holy” expresses the qualities of moral purity and ethical perfection, especially in relation to God. It also describes a person or thing that has been consecrated or set apart in a spiritual sense. When used appropriately, the word “holiness” conveys God’s moral perfection and complete separation from anything that is wrong, corrupt, immoral, or impure.

In light of this, a person who uses the word “holy” in a way that dishonors God’s sacred character is someone who should carefully weigh this admonition. However, this idea also encompasses other aspects of our spiritual lives as well…

“…we should remind ourselves that holiness is used of believers in at least three different ways in the NT. First of all, the believer becomes positionally holy at the time of his conversion he is set apart to God from the world (1Co 1:2 1Co 6:11). By virtue of his union with Christ, he is sanctified forever…

Then there is a practical sanctification (1Th 4:3 1Th 5:23). This is what we should be day by day. We should separate ourselves from every form of evil. This holiness should be progressive, that is, we should be growing more and more like the Lord Jesus all the time.

Finally, there is complete or perfect sanctification. This takes place when a believer goes to heaven. Then he is forever free from sin. His old nature is removed, and his state perfectly corresponds to his standing.

Now which holiness are we to pursue? Obviously it is practical sanctification that is in view. We do not strive after positional sanctification it is ours automatically when we are born again. And we do not strive after the perfect sanctification that will be ours when we see His face. But practical or progressive sanctification is something that involves our obedience and cooperation we must cultivate this holiness continually. The fact that we must follow it is proof that we do not fully attain it in this life.” ₍₁₎

(1) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad, Thomas Nelson Publishers [pg. 2286]

“Pursue peace with all people, and holiness, without which no one will see the Lord” (Hebrews 12:14).

As we continue our look at the subject of peace from Hebrews 12:14, we can turn once again to the Biblical book of Proverbs for guidance. The book of Proverbs contains a wealth of practical counsel that can help us manage conflict in a way that honors God. In fact, a look through this Old Testament book of wisdom reveals a surprising amount of content that is devoted to this subject.

For instance, consider the following passages and the insight they offer as we seek to “Pursue peace with all people“…

“A patient person shows great understanding, but a quick-tempered one promotes foolishness” (Proverbs 14:29 HCSB).

“A gentle answer deflects anger, but harsh words make tempers flare” (Proverbs 15:1 NLT).

“Hot tempers cause arguments, but patience brings peace” (Proverbs 15:18 GNT).

“When a man’s ways please the Lord, he makes even his enemies to be at peace with him” (Proverbs 16:7 ESV).

“Better to be slow to anger than to be a mighty warrior, and one who controls his temper is better than one who captures a city” (Proverbs 16:32 NET).

“Starting a quarrel is like opening a floodgate, so stop before the argument gets out of control” (Proverbs 17:14 GW).

“Sensible people control their temper; they earn respect by overlooking wrongs” (Proverbs 19:11 NLT).

“Honor belongs to the person who ends a dispute, but any fool can get himself into a quarrel” (Proverbs 20:3 CSB).

“Patience and gentle talk can convince a ruler and overcome any problem” (Proverbs 25:15 CEV).

In addition, the New Testament book of James adds some additional insight: “But the wisdom that is from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without partiality and without hypocrisy. Now the fruit of righteousness is sown in peace by those who make peace” (James 3:17-18). Thus, we are reminded of an important reality: if our vertical relationship with God is right, our horizontal relationships with others will benefit as well.

This does not mean that we are obligated to avoid conflict at all costs, or seek “peace at any price.” Nevertheless, we will be well on our way to a proper application of this verse if we consider what will make for peace in our relationships with others. While there may be any number of things that provoke irritation, annoyance, or hostility towards others, such feelings must defer to the counsel given to us in Colossians 3:15: “Let the peace that Christ gives control your thinking” (ERV).

“Make every effort to live in peace with everyone and to be holy; without holiness no one will see the Lord” (Hebrews 12:14 NIV).

While this verse implies that it may be impossible to live in peace with everyone, that should not prevent us from attempting to do so. For example, “living in peace with everyone” may sometimes require us to overlook faults, ignore slights (intentional or unintentional), and pardon others, even in those circumstances where they are clearly wrong.

You see, a God-honoring person who has been wronged must weigh their options in choosing how to respond. For instance, we may choose to retaliate against those who are responsible for our injuries. Or we can accept the fact that we have been wronged and prayerfully move forward. In other words, we can choose to forgive, or we can choose to pursue a different course. We can choose to reflect God’s mercy towards us in Christ, or we can seek to enforce our rights without regard for the way that choice might reflect upon Christ.

It has been said that it takes two to keep the peace, but a man or woman of God must not be the one who is responsible for breaking it. In certain situations, we might be well advised to simply “…put up with injustice” (HCSB) as we’re told in 1 Corinthians 6:7. Sometimes, it may be preferable to simply accept the loss (whether real or perceived) and move on.

The book of Romans offers another perspective to consider…

“Do not take revenge, my dear friends, but leave room for God’s wrath, for it is written: ‘It is mine to avenge; I will repay,’ says the Lord” (Romans 12:19 NIV).

If we have been treated unfairly, this passage tells us that God will come to our defense if we permit Him do so in His own time and way. Of course, the challenge involved in taking this approach is that it often requires us to exercise (or develop) the qualities of patience, humility, and perseverance. This may explain why God sometimes chooses to allow such circumstances to enter our lives.

As one commentator concludes, “Thus in the case of the Christian, suffering is God’s educational process by which he is fitted to share God’s holiness.” ₍₁₎ As Jesus also reminded us in the New Testament Gospel of Matthew, “Blessed are the peacemakers, For they shall be called sons of God” (Matthew 5:9).

(1) New International Bible Commentary general editor G. C. D. Howley, consulting editors F. F. Bruce, H. L. Ellison. Copyright© 1979 by Pickering & Inglis Ltd [pg. 1529]

“Mark out a straight path for your feet so that those who are weak and lame will not fall but become strong” (Hebrews 12:13 NLT).

Much like a mineworker who extracts valuable ore from a productive mine, the author of Hebrews has consistently returned to the Old Testament (and the book of Proverbs in particular) to unearth important spiritual truths for his audience. In this instance, Proverbs 4:26 provides the underlying imagery for the “straight path” referenced here in Hebrews 12:13: “Carefully walk a straight path, and all your ways will be secure” (GW).

In a spiritual sense, we can “mark out a straight path” by prayerfully removing those obstacles that might cause us to deviate from God’s course for our lives. Those who do so receive a dual benefit. First, this approach minimizes the possibility that we might stumble as we travel the road that God has prepared for us. Next, it serves to protect the weaker or more vulnerable areas of our lives from injury (as represented by the word “lame” in the passage quoted above).

While “making a straight path” is relatively straightforward in theory, it is likely to be much more difficult in practice. For instance, this might require us to re-evaluate the relationships, activities, entertainment choices, or other pursuits that restrict our ability to follow God’s path.

In a larger sense, there are three primary obstacles that often inhibit our ability to follow this counsel. The first obstacle involves the pressures that are exerted upon us by a modern-day world that functions as if God did not exist.

We find the second obstacle in our own natural tendency to think and act in ways that are misaligned with God’s intent for us. The third obstacle lies in the form of a powerful, unseen spiritual enemy who seeks to overthrow the Creator and subjugate His creation. Taken together, these three obstacles are commonly known as “the world, the flesh, and the devil.”

The difficulties we encounter as a result of these common obstacles are often little more than variations in the time, place, and method of obstruction. Whenever we face such challenges, we would do well to remember the future that God has prepared for those who love Him. We should also remember Jesus’ own message of encouragement from John 16:33…

“These things I have spoken to you, that in Me you may have peace. In the world you will have tribulation; but be of good cheer, I have overcome the world.”

“Therefore strengthen the hands which hang down, and the feeble knees, and make straight paths for your feet, so that what is lame may not be dislocated, but rather be healed” (Hebrews 12:12-13).

In keeping with the author’s practice throughout his letter to the Hebrews, this portion of Scripture contains an allusion to an important Old Testament idea. For instance, the call to action given to us in the passage quoted above draws upon an image that would have been familiar to the original audience for this epistle…

“Surely you have instructed many, And you have strengthened weak hands. Your words have upheld him who was stumbling, And you have strengthened the feeble knees” (Job 4:3-4).

“Strengthen the weak hands, and make firm the feeble knees. Say to those who have an anxious heart, ‘Be strong; fear not! Behold, your God will come with vengeance, with the recompense of God. He will come and save you'” (Isaiah 35:3-4 ESV).

Thus, the author of Hebrews made use of this imagery for the benefit of his readers, both ancient and modern: “Strengthen your listless hands and your weak knees refers to the readers’ need for renewed resolve and fresh strength in their struggles (cf. Heb 10:36-39; Heb 12:1-3).” ₍₁₎

So, much like an athlete who battles fatigue as he or she nears the end of a long-distance race, this passage encourages us to renew our commitment to finish the course that God has set for us. We can finish that course by continually looking to Jesus, the author and finisher of our faith, as mentioned earlier in Hebrews 12:1-2. There, we will find the inspirational motivation that we need to address the challenges associated with a life of faith and make a straight path for others to follow.

We’ll explore the significance of this imagery in greater detail in our next study. But for now, we can say that those who follow this counsel, “…understand that the circumstances of their lives are dictated by God who directs their destinies through His unfailing omniscience, and whose all-loving nature actively promotes their highest welfare” ₍₂₎ We can also draw fresh encouragement from Paul the Apostle’s common-sense guidance to the members of the ancient church at Philippi…

“…I am still not all I should be, but I am bringing all my energies to bear on this one thing: Forgetting the past and looking forward to what lies ahead, I strain to reach the end of the race and receive the prize for which God is calling us up to heaven because of what Christ Jesus did for us” (Philippians 3:13-14 TLB).

(1) NET Bible notes on Hebrews 12:12 https://classic.net.bible.org/bible.php?book=Heb&chapter=12&mode=print

(2) New International Bible Commentary general editor G. C. D. Howley, consulting editors F. F. Bruce, H. L. Ellison. Copyright© 1979 by Pickering & Inglis Ltd [pg. 1529]

“Now no chastening seems to be joyful for the present, but painful; nevertheless, afterward it yields the peaceable fruit of righteousness to those who have been trained by it” (Hebrews 12:11).

A good athlete, student, or musician knows that proficiency and achievement in those areas isn’t always easy. A person who seeks to excel in those areas must be willing to accept the challenges associated with instruction, study, practice, and correction. At best, a person who rejects those disciplines may fail to perform during a game, test, or concert. At worst, they may embarrass themselves (and others) when their lack of discipline is revealed.

The point is that a good athlete, student, or performer understands the importance of discipline and correction. The same holds true for our spiritual lives as well. However, there is another perspective to consider regarding this subject.

Imagine if you had a coach or a teacher who never trained, instructed, or corrected you. Think about the prospects for a student, athlete, or musician under the leadership of a coach or teacher who didn’t care enough to discipline those individuals to be their best. With this in mind, we can reasonably conclude that coaches and teachers who fail to instruct, train, and discipline the people who are entrusted to their care will not remain in their positions for very long.

A good teacher or coach will work to motivate, correct, and discipline a student or athlete to be the best he or she can be. The passage quoted above tells us that God does much the same in our spiritual lives as well. But just as an athlete or musician does not look forward to the prospect of a grueling practice session, the process of spiritual correction and discipline is rarely easy. Nevertheless, we can often see the positive changes God produces in us when He has completed that work.

We can turn to the Old Testament book of Proverbs once again to find support for this New Testament idea…

“To learn, you must love discipline; it is stupid to hate correction” (Proverbs 12:1 NLT).

“If you reject discipline, you only harm yourself; but if you listen to correction, you grow in understanding” (Proverbs 15:32 NLT).

“Whoever stubbornly refuses to accept criticism will suddenly be destroyed beyond recovery” (Proverbs 29:1 NLT).

As our author reminded us earlier in Hebrews 10:38. “…the just shall live by faith.” Therefore, we should faithfully trust that God has a purpose behind those periods of spiritual discipline we experience and will ultimately bring something beneficial from them.

“For they indeed for a few days chastened us as seemed best to them, but He for our profit, that we may be partakers of His holiness” (Hebrews 12:10).

A child who has enjoyed the privilege of growing up in a home with a loving father often looks back fondly at that experience. Yet even the most loving human father is an imperfect father.

You see, a good parent rarely has all the information necessary to provide perfect guidance for a child. For example, there may be extenuating circumstances, or other factors that are beyond a parent’s knowledge. In fact, a child may sometimes exploit that lack of information to his or her advantage.

Parents are also limited by time. As children grow and mature, a good parent must constantly adapt to the changing needs of the child. He or she must account for the child’s growing knowledge (or lack of it), the child’s experience (or lack of it), his or her emotional characteristics, and any potential vulnerabilities the child may possess. As the child grows towards adulthood, a parent must then assume less of a supervisory role and more of a mentorship position in the child’s life.

Finally, a parent is also limited by his or her own fallibility. For example, a parent may find it difficult to separate his or her emotional involvement in a disciplinary situation. A good parent might also suffer from fatigue, various forms of stress, or other variables that may affect his or her capacity to discipline a child properly. These limitations help explain why the New Testament book of Galatians offers the following word of encouragement…

“Fathers, do not provoke your children to anger by the way you treat them. Rather, bring them up with the discipline and instruction that comes from the Lord” (Galatians 6:4 NLT).

We can contrast these limitations with the infinite wisdom of our spiritual Father. Unlike an imperfect human being, God’s discipline is always perfect. It is never more or less than we need, and is perfectly tailored to the situation at hand. And while an earthly parent may have something less than a child’s best disciplinary interest in mind, God always “…disciplines us for our good, that we may share his holiness” (ESV).

Thus, we can distill this passage into one summary observation…

“Our earthly fathers may sometimes have been mistaken in their estimate of the discipline that we needed; our heavenly Father, in the perfection of His wisdom and love, can be relied upon never to impose any discipline on us that is not for our good. The supreme good that He has in view for His children is this, that they should share His holiness.” ₍₁₎

(1) The New International Commentary On The New Testament – The Epistle To The Hebrews, F. F. Bruce, General Editor © Copyright 1964, Wm. B. Eerdmans Publishing Co. Grand Rapids, Michigan [pg. 359]