HEBREWS
Study Notes—Chapter 12
So, then: Paul here continues his discussion of the vital quality of faith. (See study note on Heb 10:39.) He has just listed faithful men and women from Abel to the patriarchs, Moses, the judges, and the prophets. This “cloud of witnesses” thus extended from “the founding of the world” in Abel’s day to the time of John the Baptist, who was specifically called “a prophet of the Most High.”—Lu 1:76; 11:50; Mt 11:13.
a great cloud: In this context, the Greek word for “cloud” may refer to a huge cloud mass that fills the heavens rather than to one isolated cloud. In ancient Greek literature, it was common to use the image of such a cloud mass to describe a densely packed crowd of people. This image fits the context well, since the faithful servants of God in the past have truly been great in number, though the vast majority are not individually mentioned in the Scriptures. (Compare 1Ki 19:18.) With this word picture, Paul describes the great number of “witnesses” as well as the unity among them.
witnesses surrounding us: Paul calls the pre-Christian faithful ones mentioned in chapter 11 of Hebrews “witnesses.” One reference work says that the Greek term for “witnesses” (plural of marʹtys) here “combines several meanings like tones in a musical chord.” Some of those meanings include: being eyewitnesses of God’s acts of salvation (Ex 15:1, 2; Heb 11:29); testifying in support of Jehovah’s holy name, or reputation, and his sovereignty and Godship, as in a court case (Ps 22:28; Isa 33:22; 43:10; Heb 11:27); and bearing witness about God’s purpose and judgments (Heb 11:7; Jude 14, 15). So the witnesses whom Paul has been discussing were not mere spectators; they were men and women of great faith who left behind vivid testimony about the rewards of such a life, motivating Christians likewise to lead a life of faith. These faithful ones not only bore witness about God but also “had witness borne to them” by God that they had his approval.—Heb 11:2 and study note, 4, 5, 39 and study note; see also Ac 1:8 and study note.
let us also throw off every weight: Here Paul may refer to a feature of the first-century athletic games. (See study note on 1Co 9:24.) The Greek word rendered “weight” means an impediment, something that would hinder a contestant during a race. Many runners in ancient times stripped themselves of any excess weight, such as clothing or equipment, that could slow them down. This word picture shows that servants of God need to lay aside anything that might hinder them as they pursue their Christian course of life.—Mt 24:37-39; Lu 21:34, 35; 1Ti 6:6-10; 1Jo 2:15-17.
the sin that easily entangles us: The context shows that “the sin” referred to is lack of faith. In the preceding chapters, Paul showed that faith is vital for Christians, and he listed a number of excellent examples of men and women of faith in ancient times. (Heb 10:37-39; 11:1-40) Here he apparently alludes to a runner who strips himself of anything, such as articles of clothing, that could entangle his legs, hindering him or even causing him to fall. Similarly, Christians would need to throw off anything that might cause them to stumble and lose faith.—Compare Heb 2:1; 3:12, 19.
the race that is set before us: “The race” alludes to the Christian race for life. (For an explanation of the Greek word a·gonʹ used here, see study notes on Lu 13:24; 1Co 9:25.) Paul’s readers likely knew that races were the main event in organized athletic games. Here Paul compares the Christian course of life to a long-distance footrace, which tests endurance. (See study note on Ro 5:3.) All Christians must be determined to keep living in harmony with Jehovah’s standards despite any challenges and temptations. (Joh 17:14; Heb 11:13) They must endure to the end of this race in order to secure Jehovah’s lasting approval and gain the prize of everlasting life.—Mt 24:13; 2Ti 4:7; Heb 11:6.
look intently: This phrase renders a Greek word that literally means to turn one’s eyes away from something in order to fix them on something else or, like a runner in a race, to give someone or something undivided attention without being distracted. The Greek word may also include the idea of looking trustingly to another. The Hebrew Christians needed to look away from anything that could distract them from Christ, even the impressive temple in Jerusalem and its system of worship. Instead, they were to look trustingly to their heavenly High Priest, Jesus, who was worthy of their full attention.—See study note on Heb 8:1.
Chief Agent . . . of our faith: Lit., “Chief Leader . . . of our faith.” The Greek term for “chief agent” refers to “one who takes the lead in anything and thus furnishes the example.” Jesus set the greatest example of faith among all of Jehovah’s creation. His followers learn to show genuine faith by looking to his example. In every way, Jesus gave his followers the perfect foundation for genuine faith. He is the one who makes it possible for humans to have real faith.—See study note on Ac 3:15; see also Glossary, “Chief Agent.”
Perfecter of our faith: Faithful people in pre-Christian times could not have perfect, or complete, faith because they could not see how the Messianic prophecies that were found in the Hebrew Scriptures would be fulfilled. (Compare study note on Heb 5:9.) But the Christians addressed here saw how Jesus had fulfilled these prophecies, so they were able to put complete faith in him and in Jehovah, the Author of prophecy. (2Co 1:20 and study notes) What is more, by fulfilling the Mosaic Law, Jesus gave his followers an opportunity to have what that Law could never provide for sinful humans: complete forgiveness of sins. (See study note on Ga 3:25.) Further, after returning to heaven, Jesus continued to perfect the faith of his followers by pouring out holy spirit as promised and by providing guidance and faith-strengthening revelations.—Joh 16:13; Re 1:1-3.
the joy that was set before him: Jesus was able to endure suffering because he focused on the joy he would experience by fulfilling his assignment on earth. (Isa 53:10-12) Jesus found great joy in doing his Father’s will and in making His heart glad. (Compare Pr 27:11.) By his faithful course, Jesus would sanctify his Father’s name and provide the means to undo all the evil that Satan had set in motion with the rebellion in Eden. (Heb 2:14; 1Jo 3:8) And Jesus was confident that his Father would exalt him to His right hand in heaven. (Ps 110:1; Joh 14:28; 17:5) Knowing that such joys lay ahead of him helped Jesus to endure the severe trials he faced.—Compare study note on Ga 5:22.
a torture stake: See Glossary and study note on Php 2:8.
despising shame: Those involved in putting Jesus to death did everything in their power to heap shame on him. They insulted him, struck him repeatedly, spat on him, flogged him, and paraded him through the streets of Jerusalem as he struggled to carry his own torture stake. (Mt 26:67, 68; 27:26-32; Joh 19:17) The execution itself was designed to cause great humiliation and shame, and Jesus’ enemies cruelly ridiculed him as he suffered. (Mt 27:41-43) Yet, because Jesus was carrying out the will of his Father, he despised, or refused to feel, shame. (Compare study notes on 2Ti 1:8, 12.) He knew that, in reality, he was helping to sanctify his Father’s name in the greatest possible way. (See study note on Mt 6:9.) And he knew that his death would make salvation possible for countless humans.—Mt 20:28; Heb 9:28.
sat down at the right hand of the throne of God: See study notes on Heb 1:3; 10:12.
consider closely: The Greek verb here rendered “consider closely” can mean to think carefully about or to meditate on something. The Hebrew Christians faced opposition and other hardships. (Heb 10:33, 34) So meditating on the example of Jesus, who endured the most vicious opposition, would help them to endure as he did. (Joh 13:14, 15; Php 2:5; 1Pe 2:21) In this letter, Paul often shows that pondering over Scriptural events and examples strengthens Christians in their resolve to remain faithful.—Heb 11:19, 26; 12:2.
against their own interests: Those who opposed Christ lost out on a unique opportunity to accept and obey the man Jesus as the foretold Messiah. Some opposers among the religious leaders never repented, so they forfeited any prospect of future life. (Mt 23:33-35; Joh 17:12; see study note on Mr 3:29.) Thus, the only lasting damage they inflicted was on themselves.
so that you may not get tired and give up: According to one reference work, the Greek verbs rendered “get tired” and “give up” may refer to “the exhaustion a runner could face.” Here Paul uses the terms figuratively to describe the danger of growing too weary to keep running the Christian race and, as a result, giving up in the struggle against sin. (See also study notes on Heb 12:1.) This warning encouraged Christians to endure “to the end.” (Mt 24:13) Paul’s exhortation was particularly timely, as the Jewish system of things was about to pass away.—Lu 21:20-24.
give up: Or “give out in your souls.”—See Glossary, “Soul.”
In your struggle against that sin: That is, against the sin mentioned at Heb 12:1. (See study note.) Paul’s reasoning may here shift from the image of a footrace to that of a wrestling match or a boxing contest, with sin being portrayed as the opponent. (Compare 1Co 9:26, where Paul also uses both word pictures.) In the Greco-Roman world, those fights were dangerous, at times even deadly. A fighter who was locked in such a struggle might be knocked down by his opponent, but he could not afford to give in to discouragement; he needed to get up, all the more determined to win. In a similar way, a Christian faces tests and hard blows, but rather than give up, he needs to put up a hard fight for his faith.—2Ti 4:7; Heb 12:3; Jude 3.
you have never yet resisted to the point of having your blood shed: Decades earlier, some of the first Christians in Jerusalem had been put to death for their faith. (Ac 7:59–8:3; 12:2) And many of those whom Paul is addressing had endured opposition and persecution. (Heb 10:32-34) Still, it seems that the majority had accepted Christianity during a relatively peaceful period. Even so, some were growing weary. (Heb 12:3) To strengthen their determination to endure whatever might yet come, Paul goes on to explain that tests of faith are a necessary part of a Christian’s discipline, or training.—Heb 12:7-13; see also Heb 12:5 and study note.
the exhortation: See study notes on Ro 12:8; 1Ti 4:13.
that addresses you as sons: Paul here shifts from using the illustration of athletic training to that of parental training as he now quotes from Pr 3:11, 12.
do not belittle the discipline from Jehovah: Paul admonishes the Hebrew Christians not to belittle—that is, not to ignore, reject, or regard as unimportant—any discipline that comes from Jehovah. The term “discipline” was often used with regard to training, correcting, and chastising children. (See study note on Eph 6:4.) In this context, all Christians are addressed as God’s children. The “discipline,” or training, mentioned here may include the challenging situations that God allows Christians to experience.—See study note on Heb 12:7; compare study note on Jas 1:13.
the discipline from Jehovah: In this quote from Pr 3:11, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text. Therefore, the divine name is used here in the main text.—See App. C1 and C2; see also study notes on 1Co 11:32; Eph 6:4.
nor give up when you are corrected by him: Paul encourages the Hebrew Christians not to become disheartened and give up as they receive corrective discipline and training from Jehovah. (See study note on Heb 12:3; see also study note on Ga 6:9, where Paul used the same Greek word for “give up.”) As part of such correction, God may even allow his faithful servants to suffer for righteousness’ sake. However, he lovingly limits such adversity; he allows it only in order to refine and train his faithful servants.—Heb 5:8; Jas 1:2-4; 1Pe 1:6, 7; 5:10.
Jehovah: In this quote from Pr 3:12, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text. Therefore, the divine name is used here in the main text.—See App. C1 and C2.
he scourges everyone whom he receives as a son: Paul here quotes the second half of Pr 3:12 according to the Septuagint, which uses the same Greek word that is here rendered “scourges.” In a literal sense, that word often referred to severe beatings that were meted out as punishment. (Mt 10:17; 20:19; Joh 19:1) However, Paul uses it figuratively to describe the trials and discipline that Jehovah may allow in order to train his people. (Heb 12:5 and study note) Such training may at times be severe, even taking the form of corrective punishment. Paul reminds his readers that although a trial or a punishment may feel like a scourging, the one being disciplined can take comfort, recognizing that God is treating him “as a son.” And as a loving Father, He always administers discipline “to the proper degree.”—Jer 30:11.
You need to endure as part of your discipline: Jehovah views his people as his children and treats them as such. He instructs, trains, and corrects them—sometimes by permitting them to suffer for righteousness’ sake. (Heb 12:4 and study note) Jehovah knows that endurance can refine his people, helping them to cultivate qualities that they need. The Hebrew Christians could therefore take heart, knowing this truth: The suffering that Jehovah allowed as part of their training was actually evidence of his fatherly care and assurance that they were really his children.—Heb 12:3-6.
your discipline: Or “your training.”—See Heb 12:5 and study note.
For what son is not disciplined by his father?: By raising this rhetorical question, Paul emphasizes that any good father disciplines his son. One reference work comments: “A father disciplines his child precisely because he loves him and desires him to experience life as approved by God.”—See study note on Heb 12:6.
But if you have not all shared in receiving this discipline: Paul now shifts the focus of his illustration. He explains that if the Hebrew Christians have not shared “in receiving [God’s] discipline,” they are really illegitimate children, and not sons. Paul is apparently referring to customs in the first-century C.E. Greco-Roman world. The Greek word rendered “illegitimate children” denoted someone born out of wedlock and therefore not enjoying certain legal rights and privileges. One reference work notes that they did “not belong, in the fullest sense, to a family.” Such illegitimate children rarely received fatherly direction, protection, and discipline. Paul uses this term to help the Hebrew Christians understand that if they were to refuse God’s discipline, they might, in effect, put themselves outside of God’s household and become like “illegitimate children” rather than sons.
the Father of our spiritual life: This phrase could be literally translated “the Father of the spirits.” As used in this context, the expression does not refer to Jehovah as the Father of all spirit creatures. Rather, Paul is contrasting “human fathers” with the heavenly Father, whom he and his fellow Christians shared. Therefore, this phrase focuses on Jehovah’s role as the Father of those who have been given a new birth as anointed Christians. Paul may have in mind two ways in which Jehovah is their Father: (1) he anoints them with his holy spirit, giving them a heavenly hope (Heb 12:22-24, 28), and (2) day by day, he continues to supply his holy spirit to guide them and help them remain faithful. In both of those ways, Jehovah is the Source, or Father, of their lives as spirit-anointed men and women. In principle, however, these words can apply to all Christians. As a father helps his children, so does Jehovah. He helps them to become spiritual people rather than fleshly ones. (See study notes on 1Co 2:15; Ga 6:8.) Paul’s wording here is similar to the Septuagint rendering of Nu 16:22 and 27:16, where Jehovah is called “the God of the spirit of all people,” emphasizing that he is the Source of life for all humans.
so that we may partake of his holiness: Christians partake of God’s holiness by striving to be holy, or clean and upright, as he is. (1Pe 1:15, 16; see Glossary, “Holy; Holiness.”) Thus, Jehovah’s discipline is superior to that given by parents because his discipline ultimately leads to better results.—2Co 7:1 and study note.
it yields the peaceable fruit of righteousness: Paul here uses an agricultural metaphor to describe the good results, or fruitage, produced by “the discipline from Jehovah.” (Heb 12:5, 6; Pr 3:11, 12) Just as it takes time for a literal tree to produce fruit, it often takes time for discipline from God to bring forth good qualities in a person. Paul says that the fruit such discipline produces is righteousness. Jehovah teaches his people to follow a righteous course by applying his standards of right and wrong. (See study note on 2Ti 3:16.) Paul also describes the result of divine discipline as peaceable; such discipline creates and promotes peace. When God’s servants accept and apply his discipline, they can enjoy peace with God and others. (Isa 32:17; 48:18; Jas 3:18) Some translations thus render this whole phrase: “It produces a harvest of righteousness and peace.”
those who have been trained by it: Paul here uses a term from the world of athletics, as he did at the beginning of this chapter. (See, for example, study notes on Heb 12:1, 3.) An athlete needs to undergo vigorous training in order to reach a high standard of performance. (See study note on Heb 5:14.) The discipline from Jehovah is like such training in that Christians who submit to it become more righteous in his eyes.
strengthen the hands that hang down and the feeble knees: Paul here continues his illustration from Heb 12:1-3 about running the Christian race. (See study note on Heb 12:1.) He likely alludes to Isa 35:3. He uses this metaphor to describe people who are weighed down by adversity or discouragement. (De 32:36; 2Ch 15:7; ftn.; Zep 3:16) Hebrew Christians who were disheartened by trials or discipline were in danger of giving up in the Christian race. To help them conquer discouragement and tiredness, Paul urges them not only to strengthen themselves individually but also to encourage one another.—See study notes on Heb 12:3, 13.
keep making straight paths for your feet: That is, set one’s feet on, or follow, straight paths and be determined never to stray to the right or to the left from “the road leading off into life,” even in the face of hardship and discouragement. (Mt 7:14) A straight path makes it possible for a person to advance quickly and in the right direction in order to reach the goal. Paul is evidently alluding to Pr 4:26 according to the Septuagint. The general context of Pr 4:20-27 involves choosing the path of wisdom and steadfastly refusing to be diverted or to stray onto morally crooked roads.
straight paths: Paul uses the term “path” figuratively. The Greek word could refer to a track made by wheels. When such vehicles as wagons or chariots passed repeatedly over a path, their wheels formed ruts that, in time, created a clearer, straighter track. A traveler who walked along, following those tracks, could avoid deviating from the way and getting lost. Such tracks were also smooth, thus making them easier to follow.
so that what is lame may not be put out of joint but, rather, may be healed: As in verse 12, Paul urges all Christians to strengthen one another so that all would be able to reach the goal. Spiritually stronger ones in the congregation needed to be particularly careful not to stumble those who were lame, or weaker in faith, by doing things that may have been lawful but were troubling to such ones. Weaker ones too could apply this inspired counsel; they would thus avoid stumbling or injuring themselves.—Ro 15:1; compare study note on Mt 5:29.
Pursue peace with all people: The exhortation to “pursue peace” is repeatedly emphasized in the Scriptures.—Ps 34:14; Ro 14:19; 2Ti 2:22; 1Pe 3:11 and study note; for the expression “pursue,” see study note on 1Ti 6:11; regarding the importance of making and maintaining peace, see study note on Mt 5:9; compare Ro 12:18, where Paul expresses a similar idea.
Pursue . . . the sanctification: Christ’s anointed followers are not sanctified, or made holy and pure, through their own merit. (Heb 10:10; see study note on Joh 17:19.) Only the blood of Christ can cleanse them of their sins. (Heb 13:12) To benefit from that cleansing power, they need to put faith in Christ and his sacrifice. (Ro 3:23-26) They “pursue . . . the sanctification” by maintaining their faith and striving to remain holy to the end of their earthly course. They must avoid anything that might defile them in God’s eyes. (2Co 6:17; 7:1 and study note; 2Ti 2:20, 21) Anointed Christians who remain sanctified would receive their heavenly reward and would be able to “see the Lord.”
see the Lord: In this context, “the Lord” may refer to the glorified Jesus Christ. Spirit-anointed Christians will “see the Lord” as they rule together with Christ in heaven. (Joh 13:36; 14:19; 17:24; 1Ti 6:15, 16 and study note) However, it is also possible that “the Lord” here refers to Jehovah God.—1Jo 3:1, 2; compare Mt 5:8 and study note.
Carefully watch: Paul here encourages his fellow believers to remain watchful and attentive regarding their own life course. This direction also applied to Christian overseers who were responsible for watching over the spiritual condition of the congregation, doing so with loving, protective care. In fact, the Greek verb here used is related to the noun usually rendered “overseer.” (See study notes on Ac 20:28.) The same Greek verb is used at 1Pe 5:2, where spiritual shepherds are described as “serving as overseers”—they were to watch carefully over the flock of God.—See study note.
that no one fails to obtain the undeserved kindness of God: According to one lexicon, the Greek verb here rendered “fails to obtain” can mean “to miss out on someth[ing] through one’s own fault.” The word is also used of those who “fall short” of entering into God’s rest. (Heb 4:1) As later verses in Hebrews chapter 12 show, Christians who develop an unappreciative heart or who pursue an immoral lifestyle could miss out on, or fail to obtain, the rewards that God freely offers.—Heb 12:16, 17; see also Glossary, “Undeserved kindness.”
poisonous root: The Greek phrase here rendered “poisonous root” may also be translated “root of bitterness”; it was used in a literal sense of plants that produced bitter, inedible, or poisonous fruit. The use of this expression seems to echo the thought at De 29:18. There Moses warned that anyone who “turns away from Jehovah our God” can become “a root among you producing poisonous fruit.” Moses warned of the consequences of worshipping foreign gods, which constituted apostasy and resulted in immoral conduct that could spread through the nation and corrupt it. Similarly, in this passage Paul goes on to cite the warning example of Esau, who demonstrated a fleshly attitude and failed to appreciate sacred things. Such an attitude could easily spread and infect the congregation.—See study note on 2Ti 2:17.
no one who is sexually immoral: In this verse, Paul mentions people who are sexually immoral as well as those who fail to appreciate sacred things. The Genesis record contains no direct mention of Esau’s committing sexual sins. However, the record clearly shows that Esau valued physical things far more than the blessings that Jehovah offers. (Ge 25:27, 30-34) By mentioning both types of people in the same context, Paul may have in mind that a man who shows contempt for sacred things is more likely to give in to fleshly desires and commit other serious sins, such as sexual immorality. Some suggest that Paul is here referring to the way that the terms for “sexual immorality” (including “prostitution”) are sometimes used in the Hebrew Scriptures. These terms are often used figuratively to describe the sins of those who turn away from the true God and worship other gods.—De 31:16; Jg 2:17; Ho 1:2; see also Glossary, “Sexual immorality.”
anyone who does not appreciate sacred things: Paul here alludes to the account about Esau at Ge 25:30-34. Esau’s actions show how wrong it is for Christians to value the satisfying of their own fleshly desires more than seeking God’s blessings and approval. The Genesis account describes how Esau “sold his right as firstborn” for bread and lentil stew, and then concludes: “Thus Esau despised the birthright.” (See study note on his rights as firstborn in this verse.) Regarding the Greek expression rendered “anyone who does not appreciate sacred things,” one reference work says that it “describes a character which recognises nothing as higher than earth . . . for whom there is nothing sacred.” The term could also be rendered “anyone who is profane [or, “irreverent”].” (1Ti 1:9; 4:7) Esau further displayed his irreverent, or profane, attitude by marrying two pagan women.—Ge 26:34, 35.
his rights as firstborn: Even before the Mosaic Law set out clear rights for the firstborn son, the Scriptures indicate that he had rights and a special status in patriarchal society. (Ge 25:31-33; 43:33; 48:17, 18) Later, the Mosaic Law gave some specific instructions regarding the firstborn son’s rights. (De 21:15-17) In the case of Esau’s father, Isaac, the “rights as firstborn” were directly connected to God’s promise to Abraham that his offspring would inherit the prospect of passing down divine blessing to all the nations.—Ge 21:12; 22:17, 18; 27:1, 4, 36; Heb 11:9, 18.
he earnestly tried to bring about a change of mind: Esau wanted to receive the special blessing that was customarily due the firstborn because it would bring him honor and material benefits. When his father, Isaac, gave the blessing to Jacob instead, Esau frantically attempted to change Isaac’s mind, even bursting out in tears. (Ge 27:30-38; see study note on Heb 12:16.) However, it was to no avail. Isaac apparently realized that Jehovah had directed the matter, so he refused to change his mind and retract the blessing he had given to Jacob. (Ge 28:4) By his subsequent actions, Esau showed that he wept, not in repentance over his lack of appreciation for sacred things, but in regret over the loss of benefits that he might have gained. For that loss he blamed his righteous brother, not himself.—Ge 25:29-34; 27:41.
a change of mind: That is, of his father’s mind.
you have not approached something that can be felt: When Jehovah made a covenant with the nation of Israel at Mount Sinai, he gave them an awe-inspiring experience that could “be felt.” As they approached the holy mountain and stood at its base, they saw it engulfed in flames and clouds and a storm. They heard “a very loud sound of a horn.” They felt the mountain shaking. Overwhelmed, the Israelites trembled in fear. (Ex 19:11, 12, 16-19; De 4:11, 12) Here, though, Paul stresses a contrast: At Mount Sinai, the Israelites had an awesome experience; however, anointed Christians, “the Israel of God,” figuratively approach the heavenly Mount Zion, and that experience is far more impressive.—Ga 6:16; see study notes on Heb 12:22.
But you have approached: When the Israelites were taken into the Law covenant, they approached and stood before Mount Sinai. There, Jehovah filled them with wonder by means of such physical realities as fire, a dark cloud, and a storm. (De 4:11; Heb 12:18-21; see study note on Heb 12:18.) In contrast, Christians are anointed with holy spirit and are taken into the new covenant. At that time, they figuratively approach and stand before spiritual realities that are far more amazing than anything the Israelites experienced at Mount Sinai. (Heb 12:22-24) The anointed are in awe of such realities long before they go to heaven. Though still on earth, they already stand before Jehovah in a special sense. (Compare Eph 1:3 and study note; 2:6 and study note.) They have a unique position before him because on the basis of the ransom sacrifice of Jesus Christ, they are forgiven of their sins and are declared righteous as God’s sons. (Ro 5:1; 6:7 and study note) Furthermore, like Christians with the earthly hope, these anointed ones approach Jehovah in another sense. They approach him in prayer and worship him with a clean conscience.—See study note on Heb 4:16.
a Mount Zion: The Hebrew Christians were familiar with Mount Zion, which was in Jerusalem. The Scriptures call Mount Zion, or Zion, Jehovah’s “dwelling place.” (Ps 9:11; 48:2; 76:2; 132:13) Also, David and subsequent kings of Israel ruled from Zion, and David’s kingship pointed forward to the Messianic Kingdom. (Ps 2:6; 110:2) “Mount Zion” is used here to represent the exalted position of “heavenly Jerusalem,” which includes Christ and those who will rule along with him in God’s Kingdom. (See study note on a city of the living God, heavenly Jerusalem in this verse.) Christians figuratively approach heavenly Mount Zion when they are anointed and receive the wonderful hope of ruling with Christ. (Ro 8:14-17; Re 5:9, 10; 20:6) As they remain faithful during their earthly life, they get ever closer to their heavenly reward. (Php 3:14; compare Ro 13:11.) The apostle John saw in vision the full number of that group standing with the Lamb, Jesus Christ, on this figurative mountain.—Re 14:1.
a city of the living God, heavenly Jerusalem: This symbolic city is God’s heavenly Kingdom. In Bible times, cities were often ruled by a king. (Jos 12:9-24) The Kingdom is “the city having real foundations” that Abraham awaited. (Heb 11:10 and study note) Jesus taught his followers to pray for this Kingdom, or government, to come, for by means of it God’s will would take place on earth as in heaven. (Mt 6:10 and study notes) This government is made up of Jesus Christ as King and his 144,000 spirit-anointed corulers.—Lu 22:28-30; Re 7:4; 14:1, 3.
Jerusalem: Jerusalem was the seat of government in ancient Israel. In the Christian Greek Scriptures, the city, when used symbolically, is referred to in three different ways. (1) As used in this verse, “heavenly Jerusalem” includes Christ and his 144,000 anointed corulers. After receiving their heavenly reward, those anointed Christians will rule together with Christ, making up the Messianic Kingdom. (2) At Re 21:2, these corulers as a group are called “the holy city, New Jerusalem, . . . prepared as a bride adorned for her husband,” Jesus Christ. Because “New Jerusalem” does not include that “husband,” Jesus, it differs slightly from “heavenly Jerusalem,” which does include Jesus. (3) Paul uses “Jerusalem” in a different sense at Ga 4:26, where he writes about “Jerusalem above” as “our mother.” The context shows that “Jerusalem above” refers to God’s figurative wife, the heavenly part of his organization, which consists of hundreds of millions of faithful spirit creatures. (Isa 54:1, 5; see study note on Ga 4:22 and Media Gallery, “Two Women in a Symbolic Drama.”) Jesus Christ and his spirit-anointed followers are the children of “Jerusalem above.”
myriads of angels: Or “tens of thousands of angels.” Paul here describes a gathering of countless angels before Jehovah’s throne. (See study note on Lu 12:1.) The Greek word for “myriad” (my·ri·asʹ) also appears in connection with angels at Da 7:10 in the Septuagint as well as at Re 5:11.
in general assembly: This expression translates a Greek word that could literally be rendered “an assembly of all,” that is, of an entire people. The term could also denote a public feast; it was used in the Greek Septuagint to render the Hebrew term for “festal [or, “festive”] seasons.” (Eze 46:11; Ho 2:11 [2:13, LXX]) During those joyful festival seasons, the entire nation of Israel would gather at Jerusalem—on the literal Mount Zion—to celebrate Jehovah’s festivals. The use of this word here seems to indicate that the assembly of spirit creatures before Jehovah is a joyous one. (Compare Job 38:7.) By contrast, the atmosphere of the gathering at Mount Sinai was marked by a fearful display of divine power.—Ex 19:16-19; Heb 12:18-21; see study notes on Heb 12:22.
the congregation of the firstborn: The Scriptures identify Jesus as “the firstborn of all creation” and “the firstborn from the dead.” (Col 1:15, 18; Re 1:5; 3:14) However, the Greek words here rendered “firstborn” and “who have been enrolled” are in the plural. The ancient nation of Israel was referred to as a congregation, and God called them collectively “my firstborn.” (Ex 4:22; De 18:16, ftn.) Similarly, the new “Israel of God” can be defined as “the congregation of the firstborn.” (Ga 6:16 and study note) So “the firstborn” mentioned here are spirit-anointed Christians. They are “firstborn” in the sense that they are the first imperfect humans to be accepted by God as sons on the basis of their faith in Christ’s sacrifice. Also, they are the first of Jesus’ followers to be resurrected to endless life.—Re 20:6; compare Jas 1:18 and study note.
who have been enrolled in the heavens: Paul here refers to Christians who have been anointed with holy spirit and who will rule with Christ in “his heavenly Kingdom.” (2Ti 4:18) They have thus received “the heavenly calling,” or invitation. (Heb 3:1 and study note) The Greek expression rendered “who have been enrolled” at times refers to registration as citizens. For anointed Christians, their “citizenship exists in the heavens.” (Php 3:20 and study note) Paul wanted the Hebrew Christians to appreciate that although they were still on earth, they had been “raised up with the Christ.” (Col 3:1; see also Eph 2:6 and study note.) Their resurrection to life in heaven with Christ was assured, provided that they remain faithful until death. (Re 2:10) So they needed to keep their minds “on the things above,” the prospect of reigning in God’s Kingdom.—Col 3:2 and study note.
the spiritual lives of righteous ones: This phrase refers to the blessed condition enjoyed by Christ’s spirit-anointed followers. After their anointing, they live “spiritual lives” in that they are adopted as God’s sons who continue to be “led by God’s spirit.” (Ro 8:14, 15 and study note; compare study note on Heb 12:9.) Though imperfect, such Christians are “righteous ones” who are made perfect in this sense: Jehovah mercifully declares them completely righteous.—Mt 26:27, 28; Ro 5:1; 8:1-4; see study note on Heb 10:14.
Jesus the mediator of a new covenant: See study note on 1Ti 2:5 and Glossary, “Mediator.”
the sprinkled blood: This is a reference to Jesus’ blood. (1Pe 1:2) Paul evidently draws a parallel between Christ’s shed blood and the blood that was sprinkled on the Israelites when the Mosaic Law covenant was instituted. (Ex 24:6-8; Heb 9:19 and study note, 20) Jesus’ blood, which represented his perfect human life, was not literally sprinkled on Christians. However, Jehovah accepted it and used it to validate the new covenant between him and anointed Christians.—Heb 9:12 and study note, 15, 23.
which speaks in a better way than Abel’s blood: Abel’s blood figuratively cried out to God for vengeance against Cain. (Ge 4:10) Jesus’ blood “speaks in a better way”: It provides the basis for applying the ransom to men and women of faith. While Jesus’ blood does not literally speak, it allows him to plead with God in our behalf. (Ro 8:34; Heb 7:25 and study note; 1Jo 1:7) His blood can redeem people from inherited sin and death and declare them righteous. (Ro 5:9; Heb 9:11, 12, 26) It thus does what the blood of Abel—or any other imperfect human—could never do.—Ps 49:7, 8.
do not refuse to listen to: Or “do not ignore; do not reject.” The Israelites had every reason to listen to God’s warnings given at Mount Sinai. Yet, they “begged [Moses] that nothing further should be spoken to them.” (Heb 12:18-21; Ex 20:19) Those Israelites kept refusing to listen, so they could not escape punishment. (Heb 3:15, 16; 4:2) Christians who fail to listen to Jehovah’s own Son, Jesus, will bear even greater responsibility. (Heb 2:1-3; 5:11) The Greek verb for “refuse to listen to” is rendered “make excuses” at Lu 14:18, 19. There this term is used in Jesus’ illustration about people making feeble excuses, disrespecting their host. Though he invited them to a great feast, they made such excuses in order to pursue their selfish priorities. Paul uses the same term to warn Christians against foolishly refusing to listen to the one “who speaks from the heavens.”—Compare Heb 10:39 and study notes.
his voice shook the earth: This phrase refers to the voice of God, which proved to be so powerful that it shook the earth at Mount Sinai.—Ex 19:18, 19; Ps 68:8.
Yet once more I will shake: This quotation is taken from Hag 2:6. In the sixth century B.C.E., God used his prophet Haggai to strengthen His people who were rebuilding His temple in Jerusalem. Jehovah told them that just as His voice had shaken the earth at Mount Sinai in Moses’ day, so He would speak “yet once more” in their day, shaking those who opposed His people and their sacred work. In the following verse, Paul shows that the phrase “yet once more” also signals a future fulfillment.—See study note on Heb 12:27.
the removal of the things that are shaken: Under inspiration Paul applies the expression from Hag 2:6, “Yet once more,” to a time yet future. What God promised to do in the days of the prophet Haggai, He would do again but on a far grander scale. (See study note on Heb 12:26.) In effect, God promises to shake, topple, and remove even powerful governments. (Ps 110:5, 6; Da 2:44) The Greek word for “removal” can also convey the idea of “change,” or replacement. (One example is at Heb 7:12, where this word refers to the replacement of one priesthood with a superior one.) So Paul’s use of this expression here may also imply a replacement. He shows that the things that have been made—by others, not by God—are standing in opposition to Him. So all such things will be removed, replaced. In place of them will be God’s Kingdom and those who support it. That Kingdom will prove to be unshakable and will thus remain.—Heb 12:28; 1Jo 2:17.
we are to receive a Kingdom: Here Paul may be referring to the prophetic words of Da 7:14, 18, which show that “the holy ones of the Supreme One will receive the kingdom.” Anointed Christians will receive that Kingdom when they become corulers with Jesus Christ in “his heavenly Kingdom.” (2Ti 4:18; Re 5:10; 20:4; see study notes on Heb 11:10; 12:22.) Together with him, they will remove all earthly kingdoms. (Re 17:14) Faithful ones with an earthly hope will “inherit the Kingdom” by receiving its benefits, enjoying life on the earth under Kingdom rule.—Mt 25:34 and study notes; Re 21:1-4; see also study note on Heb 11:16.
a Kingdom that cannot be shaken: In the preceding verse, Paul applied Hag 2:6 to the future time when Jehovah will shake and remove all things, including governments, that stand in opposition to his Kingdom. In contrast, that Messianic Kingdom will remain standing—unshakable, indestructible.—Da 2:44; Heb 12:27 and study note.
let us continue to receive undeserved kindness: Paul encourages his fellow believers to act in such a way that they would keep receiving God’s precious gift of undeserved kindness and benefiting from it. (Heb 4:16) He did not want any Christian to miss out, as did unappreciative Esau. (Heb 12:15, 16) The Greek expression for “continue to receive [lit., “have”] undeserved kindness” could also include the idea of being grateful and showing thankfulness. Christians who cultivated such an appreciative and grateful attitude would continue to worship Jehovah “with godly fear and awe” and thus gain his favor and approval.
offer God sacred service: Or “worship God.”—See study note on Lu 1:74.
with godly fear and awe: Christians are to worship God with “godly fear,” that is, with the same reverence that Jesus, Noah, and other faithful ones showed. (See study notes on Heb 5:7; 11:7.) Paul here uses the term rendered “godly fear” together with a synonym rendered “awe.” He thus intensifies the idea and stresses a key fact: All Christians need to show Jehovah profound respect and reverence so that he will take pleasure in their sacred service.
For our God is a consuming fire: Paul concludes this part of his discussion by emphasizing the need to worship Jehovah “with godly fear and awe.” (Heb 12:28) By describing God as “a consuming fire,” Paul echoes the words that Moses used when reminding the Israelites of the time when Mount Sinai was “burning with fire up to the very heavens.” (De 4:11; Ex 19:18; Heb 12:18) Moses went on to remind the Israelites that Jehovah is a God “who requires exclusive devotion” and that they would incur God’s burning anger if they were ever to forget his covenant and turn to worshipping other gods. (De 4:23, 24) Jehovah could also be described as “a consuming fire” because he annihilates completely those who unrepentantly reject his will.—De 9:3; compare Heb 6:8 and study note; 10:27 and study note, 29-31.