“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]

“Furthermore, we have had human fathers who corrected us, and we paid them respect. Shall we not much more readily be in subjection to the Father of spirits and live?” (Hebrews 12:9).

This common-sense observation from Hebrew 12:9 is hardly new. In fact, the importance of loving discipline in the life of a child is a topic that stretches back to the Old Testament book of Proverbs…

“Those who spare the rod of discipline hate their children. Those who love their children care enough to discipline them” (Proverbs 13:24 NLT).

“Discipline your children while they are young enough to learn. If you don’t, you are helping them destroy themselves” (Proverbs 19:18 GNT).

“To discipline a child produces wisdom, but a mother is disgraced by an undisciplined child” (Proverbs 29:15 NLT).

“If you correct your children, they will bring you peace and happiness” (Proverbs 29:17 CEV).

So if God’s Word promotes loving parental discipline in the life of a child, it should not surprise us when God adopts this approach in the lives of His people as well.  For instance, an undisciplined child often reflects poorly upon his or her parents. Just as we respect a parent who properly administers loving discipline in the life of a son or daughter, so we should also respect the God who does so in the lives of His children.

That leads us to this reference to “…the Father of spirits” from this passage. This phrase appears here in Hebrews 12:9 but nowhere else within the New Testament Scriptures. As mentioned previously, the word “spirit” finds its origin in the word “pneuma” in the original language of this passage. A remnant of this word exists today in regard to a pneumatic tire, air tool, or gas. In a larger sense, this word is used to express the idea of a breeze, a gust of wind, an air current, or the act of breathing.

Much like the movement of air through various places, the spirit is also invisible and immaterial. Therefore, the word “spirit” is used to represent the intangible part of every human being that continues following the death of his or her physical body. Once that physical separation takes place, the Biblical book of Ecclesiastes tells us, “…your spirit will return to God who gave it” (Ecclesiastes 12:7-8 NCV).

This passage thus serves to contrast our biological parents (who have disciplined and corrected us on a limited basis), with our heavenly father who always disciplines us with our best interests in mind. The following verse will explore that aspect of God’s discipline in greater detail.

“If you endure chastening, God deals with you as with sons; for what son is there whom a father does not chasten? But if you are without chastening, of which all have become partakers, then you are illegitimate and not sons” (Hebrews 12:7-8).

It is often difficult to receive discipline and correction, and even more difficult to endure the circumstances that accompany them. As our author will observe later in this chapter, “No discipline seems enjoyable at the time, but painful….” (Hebrews 12:11 CSB). But rather than view the subject of God’s discipline through the horizontal lens of our experience, what if we were to consider this matter from God’s perspective?

For example, the book of the Old Testament prophet Hosea directs our attention to the emotional component of God’s relationship with His people. Unlike those who view God as an impersonal authority figure, the following passage of Scripture characterizes Him as a gracious parent whose children were less than appreciative of His provision for their needs…

“The Lord says, ‘When Israel was a child, I loved him and called him out of Egypt as my son. But the more I called to him, the more he turned away from me. My people sacrificed to Baal; they burned incense to idols.

Yet I was the one who taught Israel to walk. I took my people up in my arms, but they did not acknowledge that I took care of them. I drew them to me with affection and love. I picked them up and held them to my cheek; I bent down to them and fed them'” (Hosea 11:1-4 GNT).

This passage reminds us that our view of God’s discipline should be tempered by our recognition of His love as a Father to His children. Those who seek to avoid the pain associated with the corrective circumstances that God allows to enter our lives may fail to acknowledge the loving motivation behind them. If we attempt to circumvent those lessons now, we may find that God will later enroll us in a far more rigorous course of study in the School of Christ.

These actions also reflect God’s investment in His children. While everyone is subject to the common trials that are typical of the human experience, some are open to the lessons that God seeks to communicate through such things while others reject them. With this in mind, we can say that a legitimate son or daughter of God looks for evidence of God’s tutelage in the circumstances of life as he or she seeks to grow in the grace and knowledge of Christ.

“And have you forgotten the exhortation that addresses you as sons? ‘My son, do not regard lightly the discipline of the Lord, nor be weary when reproved by him. For the Lord disciplines the one he loves, and chastises every son whom he receives'” (Hebrews 12:5-6 ESV).

As the author of Hebrews continues his exposition of Proverbs 3:11-12, we should note an important point of emphasis within this passage. Unlike a servant who lacks the familial bond that unites the other members of a household, this portion of Scripture employs the word “son” to identify those who are subject to the Lord’s discipline.

Jesus identified those members of God’s family in the Gospel of Luke…

“And it was told Him by some, who said, ‘Your mother and Your brothers are standing outside, desiring to see You.’ But He answered and said to them, ‘My mother and My brothers are these who hear the word of God and do it'” (Luke 8:20-21).

This brings us to something that warrants careful consideration: a person who can engage in sinful behaviors without any apparent repercussion is someone who should be greatly concerned. For instance, a father does not typically discipline a child who belongs to someone else. Therefore, anyone who can engage in Biblically inappropriate behaviors without apparent consequence might question his or her status as a legitimate son or daughter of God.

On the other hand, God may choose to discipline His sons and daughters to help facilitate their growth. We’ll discuss this topic at greater length in an upcoming study, but for now, let’s consider the circumstances that God might use for this purpose and how those circumstances may deepen our fellowship with Him.

For example, we may have experience with others who have been unfaithful to us in various ways. God has been through that experience as well. Perhaps we have graciously provided for those who were unappreciative of our efforts. God knows that feeling, too. Maybe we’ve been hurt by individuals who abandoned us when they had no further need for us. God is also familiar with that response.

Perhaps we know the weariness of interacting with those who will not do what they should unless they are given a specific set of rules to follow along with consequences for breaking those rules. God had to take that approach with His people as well. Finally, we may know the pain of a betrayal committed by someone who was once close to us. Jesus is all too familiar with that experience.

Deep camaraderie between individuals can only develop among those who have lived through shared experiences. Thus, we should recognize that God may have this objective in mind whenever we encounter His disciplinary efforts within our lives.

“And have you forgotten the encouraging words God spoke to you as His children? He said, “My child, don’t make light of the LORD’s discipline, and don’t give up when He corrects you. For the LORD disciplines those He loves, and He punishes each one He accepts as His child” (Hebrews 12:5-6 NLT).

While the concept of “God’s discipline” may evoke any number of inferences, it’s important to consider the purpose behind the type of discipline mentioned in the passage quoted above. For instance, these disciplinary measures are designed to be corrective, not punitive. They are not motivated by a sense of retribution, but a sense of love and concern for the best interests of God’s children.

As mentioned in our previous study, these actions serve a specific purpose: “…we are judged and punished by the Lord, so that we shall not be condemned together with the world” (1 Corinthians 11:32). We should also note that Jesus made use of a related concept in John 15:1-5…

“I am the true vine, and my Father is the gardener. He cuts off every branch in me that bears no fruit, while every branch that does bear fruit he prunes so that it will be even more fruitful. You are already clean because of the word I have spoken to you. Remain in me, as I also remain in you.

No branch can bear fruit by itself; it must remain in the vine. Neither can you bear fruit unless you remain in me. I am the vine; you are the branches. If you remain in me and I in you, you will bear much fruit; apart from me you can do nothing” (NIV).

A good horticulturist knows that various trees or flowering plants must be pruned occasionally to ensure they remain strong and healthy. This process helps protect such plants from overgrowth and minimizes the potential for damage caused by insects or diseases. It also enables the plant to product higher quality fruit or flowers in greater abundance.

A familiar passage from the Biblical book of Galatians serves to identify the type of fruit God seeks to develop through this approach…

“But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control. Against such things there is no law” (Galatians 5:22-23 NIV).

Therefore, we can find comfort, and encouragement whenever we experience God’s discipline in our lives. As Jesus reminded the New Testament-era church of Laodicea, “I am the one who corrects and disciplines everyone I love…” (Revelation 3:19 NLT).

“Have you forgotten the encouraging words which God speaks to you as his children? ‘My child, pay attention when the Lord corrects you, and do not be discouraged when he rebukes you. Because the Lord corrects everyone he loves, and punishes everyone he accepts as a child'” (Hebrews 12:5-6 GNB).

One source defines this reference to discipline (CSB), or chastening (GNV) with a look at the original language of this passage…

“The latter word is paideia, which was used of the whole training and education of children. It speaks also of whatever in adults cultivates the soul, especially by correcting mistakes and curbing the passions. It speaks also of instruction which aims at the increase of virtue. The word does not have in it the idea of punishment, but of corrective measures which will eliminate evil in the life and encourage the good.” ₍₁₎

Unlike some who ascribe the negative events of life to the unpredictable elements of “luck,” “fate,” “chance,” or “karma,” there is no need for despair amid those circumstances. Instead, we can gain insight from these conditions by asking some important questions such as…

• What may God be seeking to teach me through this circumstance?
• What does my response to this situation tell me about myself?
• How can I apply this experience in the future?

However, there is another aspect of this passage that warrants our attention. You see, it is appropriate to consider any role we may have played in eliciting God’s correction in our lives. In other words, we should consider the possibility that our behaviors have prompted God to engage in an act of loving discipline. The Scriptures offer several admonitions in this regard…

“Some of the redeemed had been sitting in darkness and deep gloom; they were prisoners suffering in chains because they had disobeyed God’s instructions and rejected the Most High’s plans. So God humbled them with hard work. They stumbled, and there was no one to help them… Some of the redeemed were fools because of their sinful ways. They suffered because of their wickedness” (Psalm 107:10-12, 17 CEB).

“An evil man is held captive by his own sins; they are ropes that catch and hold him” (Proverbs 5:22 NLT).

“Have you not brought this on yourselves by forsaking the Lord your God when he led you in the way?… Your wickedness will punish you; your backsliding will rebuke you” (Jeremiah 2:17, 19 NIV).

So while the Lord chastens and corrects us, we should prayerfully seek to ensure that we have not deliberately prompted those corrective measures. As 1 Corinthians 11:32 reminds us, “…when we are judged, we are chastened by the Lord, that we may not be condemned with the world.”

(1) Kenneth S. Wuest, Word Studies in the Greek New Testament (Hebrews 12:5-6) Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

“And have you completely forgotten this word of encouragement that addresses you as a father addresses his son? It says, ‘My son, do not make light of the Lord’s discipline, and do not lose heart when he rebukes you, because the Lord disciplines the one he loves, and he chastens everyone he accepts as his son'” (Hebrews 12:5-6 NIV).

If this passage from Hebrews 12:5-6 seems familiar, it may be due to the fact that a similar concept appears in the Biblical books of Job and Proverbs…

“Behold, happy is the man whom God corrects; Therefore do not despise the chastening of the Almighty” (Job 5:17).

“My son, do not despise the chastening of the Lord, Nor detest His correction; For whom the Lord loves He corrects, Just as a father the son in whom he delights” Proverbs 3:11-12).

These references serve to prepare us for the next point of emphasis in the book of Hebrews…

“In the next section (5-24) the writer explains the meaning of suffering and hardship as the discipline (not ‘chastisement’ or ‘punishment’) of a loving Father (cf. 6), whose purpose in it is to educate (Gk. paideuein) his child. Thus in the case of the Christian, suffering is God’s educational process by which he is fitted to share God’s holiness (10).

It is a necessary element in the Father-child relationship as the writer establishes from his book of proofs- the OT (Prov. 3: 11 f.), and from the analogy of human parenthood (8-9). If you are not being educated you are not a legitimate son (8).” ₍₁₎

With these things in mind, this portion of Scripture encourages us to exercise discernment in respect to the difficult events that enter our lives. For instance, God may permit such experiences as a means of identifying an attitude or behavior that requires attention. Or perhaps He may allow the circumstances we encounter to assist us in developing character and perseverance. He might also use those developments to prepare us for the future.

Thus, it is important to recognize that every Christian is (or should be) enrolled as an apprentice in the “School of Christ.” Each grade level in this academic institution features a curriculum that is tailored to every individual student. While Jesus used this student-teacher analogy in addressing His followers on several occasions, there is a strong familial element that is present here in our passage from Hebrews. We’ll explore that aspect of our relationship with the Lord in greater detail next.

(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].

“In your struggle against sin, you have not yet resisted to the point of shedding your blood” (Hebrews 12:4).

In context, this reference to “shedding your blood” refers to the account of Jesus’ crucifixion. We can find an echo of that awful form of death in the modern-day word “excruciating.” This word is used to describe an exceedingly painful condition and finds its origin in a word that means “of the cross.” ₍₁₎

Despite our natural reluctance to engage this difficult topic, a comparative look at Jesus’ death can help us measure the true severity of our own life experiences. For instance, consider the fact that a crucified prisoner had to push himself up against the nail that held his feet in order to breathe as he hung upon his cross. If he failed to do so, death by suffocation would result. Crucified victims also experienced severe thirst and muscular cramping. Blood loss was extensive, and the nails used in securing the victim generated severe pain from severed or irritated nerve endings.

One medical commentator makes some additional observations regarding the act of crucifixion…

“When the cross was erected upright, there was tremendous strain put on the wrists, arms and shoulders, resulting in a dislocation of the shoulder and elbow joints… The arms, being held up and outward, held the rib cage in a fixed end inspiratory position which made it extremely difficult to exhale, and impossible to take a full breath.

The victim would only be able to take very shallow breaths (This may explain why Jesus made very short statements while on the cross). As time passed, the muscles, from the loss of blood, last of oxygen and the fixed position of the body, would undergo severe cramps and spasmodic contractions.” ₍₂₎

This is how the crucified spent their final hours of life. As another commentator bluntly observed, “Romans were grimly efficient about executions. Victims did not escape with their lives.” ₍₃₎

However, the Gospel of John adds an additional detail related to Jesus’ crucifixion: “…one of the soldiers pierced His side with a spear, bringing a sudden flow of blood and water” (John 19:32). One source alerts us to the significance of this detail…

“Clearly, the weight of historical and medical evidence indicates that Jesus was dead before the wound to his side was inflicted and supports the traditional view that the spear, thrust between his right ribs, probably perforated not only the right lung but also the pericardium and heart and thereby ensured his death.” ₍₄₎

(1) See “Excruciating.” Merriam-Webster.com Dictionary, Merriam-Webster, https://www.merriam-webster.com/dictionary/excruciating. Accessed 11 Apr. 2023.

(2) Terasaka, David M.D. Medical Aspects of the Crucifixion of Jesus Christ http://www.blueletterbible.org/Comm/terasaka_david/misc/crucify.cfm Accessed 12 Apr. 2023.

(3) Paul L. Maier, In the Fullness of Time: A Historian Looks at Christmas, Easter, and the Early Church [pg. 195]

(4) Edwards, William & Gabel, W & Hosmer, F. (1986). On the Physical Death of Jesus Christ. JAMA : the journal of the American Medical Association. 255. 1455-63. 10.1001/jama.1986.03370110077025. https://www.researchgate.net/publication/19648788_On_the_Physical_Death_of_Jesus_Christ Accessed 11 Apr. 2023.

“In your struggle against sin you have not yet resisted to the point of shedding your blood” (Hebrews 12:4 ESV).

Hebrews 12:4 draws a comparison between the sufferings inflicted upon the members of the original audience for this epistle and those that were inflicted upon Jesus. The Gospel of Mark offers an account of the suffering Jesus endured before He reached the cross…

“They put a purple cloak on him and after braiding a crown of thorns, they put it on him. They began to salute him: ‘Hail, king of the Jews!’ Again and again they struck him on the head with a staff and spit on him. Then they knelt down and paid homage to him” (Mark 15:17-19 NET).

In a grotesque parody of a golden crown worn by a king, the soldiers guarding Jesus placed a crown made from the branches of a sharp thorny plant upon His head prior to His crucifixion. Mark’s Gospel also tells us that the Roman soldiers struck Jesus repeatedly on the head during this time. This act was certain to produce severe bleeding as the crown of thorns was driven into His scalp.

Although the Gospels do not provide us with an extensive physical description of Jesus’ condition during this time, that may be due to the fact that this information was detailed prophetically in advance…

“I gave My back to those who struck Me, And My cheeks to those who plucked out the beard; I did not hide My face from shame and spitting” (Isaiah 50:6).

“…His visage was marred more than any man, And His form more than the sons of men” (Isaiah 52:14).

But these things were just a prelude to Jesus’ actual crucifixion…

“And when they crucified Him, they divided His garments, casting lots for them to determine what every man should take” (Mark 15:24).

A condemned prisoner was typically stripped of his clothing upon arrival at the site of his crucifixion. He was then bound with ropes or nailed to the crossbar (or “patibulum”) he carried to his execution. Those who were nailed to their crosses (as Jesus was), were typically secured with large spikes that were approximately seven inches (18 cm) long, and 1/3 inch (.75 cm) wide at the head. These spikes were likely driven into the wrist area at the base of the hand. After this, the crossbar was fastened onto a vertical pole (or “stipe”). Finally, the victim’s feet were nailed into the vertical portion of his cross.

While these descriptions are painful to read, the author of Hebrews encourages us to bring these facts to our remembrance to help in maintaining the right perspective on the sufferings we endure.

“You have not yet resisted to bloodshed, striving against sin” (Hebrews 12:4).

The members of the original audience for the Biblical book of Hebrews had undoubtedly suffered for their decision to follow Christ. Yet none had “…resisted to the point of bloodshed” (NET). The implication carried over from the previous verse is clear: “If you are becoming weary and discouraged, consider what Jesus endured. You have not yet suffered bloodshed, as He suffered on our behalf.”

So, the author of Hebrews encouraged the members of his original audience (and modern-day readers by extension) to expand their perspective beyond their personal hardships and discouragements. In the words of one Biblical scholar, “The readers have known persecution, but nothing as serious as what Jesus suffered, or indeed, what has been cataloged in 11:35–38. It is not time for them to think of giving up.” ₍₁₎

The following excerpt from the New Testament Gospel of Mark details a portion of Jesus’ experience that can help us put our afflictions in the proper perspective…

“Pilate wanted to please the crowd, so he set Barabbas free. Then he ordered his soldiers to beat Jesus with a whip and nail him to a cross” (Mark 15:15 CEV).

With Pilate’s authorization, the Roman military personnel in charge of Jesus whipped Him repeatedly in advance of His crucifixion. Roman soldiers generally administered this beating (variously referred to as a scourging, or flogging depending on the translation), as part of a criminal sentence.

A “scourge” was a type of whip that was comprised of a wooden handle with multiple lashes or strips of leather. Sharp-edged pieces of bone, metal, and/or lead were commonly attached to these lashes. During this process, the condemned prisoner was first stripped of his clothes. His hands were then tied above his head to a support column. Two soldiers (called lichtors) then positioned themselves on either side of the prisoner and took alternate turns whipping the victim. In doing so, the embedded objects within the scourge slowly tore into the prisoner’s body, removing small bits of flesh with every strike.

The act of scourging a convicted criminal was primarily designed to eliminate his ability to resist the act of crucifixion. This horrific form of punishment continued until the prisoner was close to death. While the Jewish people were limited to thirty-nine lashes in scourging a prisoner, ₍₂₎ the only condition placed upon a Roman lichtor was that the prisoner had to be kept alive to carry his cross to his place of execution.

(1) R. C. Sproul, ed., The Reformation Study Bible: English Standard Version (2015 Edition) (Orlando, FL: Reformation Trust, 2015), 2218.

(2) See the historical reference in 2 Corinthians 11:24