(Chapter 12)
The practical exhortations (“Let us....”) now resume. The writer says, “Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight and the sin which doth so easily beset [entangles] us, and let us run with patience [endurance] the race that is set before us. Looking [off] unto Jesus the Author [Leader] and Finisher [Completer] of faith; who for the joy that was set before Him endured the cross, despising the shame, and is set down at the right hand of the throne of God.” In chapter 11, we have seen various elements of faith exhibited in the lives of the Old Testament saints, but now in chapter 12, the writer turns our attention to Someone who is far greater than all of them put together—Christ Himself. It is like a person passing through a museum of fine art. He examines and appreciates the various paintings as he walks through the halls, but then he comes upon the master-piece that surpasses all of the others. Similarly, the Old Testament saints exhibited certain admirable aspects of faith, but often with some weakness, and even failure. But when we come to Christ, we see all the aspects of faith exhibited perfectly. He is set before us in this chapter as an Object for our faith and as an Example for our feet in our earthly pathway.
Since the Hebrew believers were in danger of growing weary in the path and sinking under the pressure of their trials, the writer is led by the Spirit to speak of two great things that God employs to motivate us to pursue after Christ:
1) We are drawn by the attractiveness of Christ in glory (Vss.1-4).
2) We are driven by the trials of life which God uses as disciplines in the training of His children (Vss. 5-11).
These two things could be distinguished as: wooing and weaning. The first engages our affections and the second chastens our spirits. These are needed things for the pilgrim in the path of faith.
Running the Race With Endurance
Vs. 1—The exhortation in this chapter is to “run with endurance the race that is set before us.” Thus, the path of faith is viewed as a “race” which we are to “run with endurance.” Running implies spiritual energy and endurance implies perseverance. These are two necessary elements for successful running. If we are believers on the Lord Jesus Christ, we are in the race. However, all who are in the race may not be running, due to the lack of energy and perseverance. Thus, every Christian needs to understand at the outset that the path of faith is not a sprint, but a long distance race which carries on for the duration of our lives.
The writer begins by reminding the Hebrew believers that they were surrounded by “a great cloud of witnesses.” These are the Old Testament saints mentioned in chapter 11. They are not witnesses in the sense of spectators. That is, they are not up in heaven looking down on us, watching what we are doing. The saints who have died and have gone on to heaven are not glorified yet. They are there in their souls and spirits, but not in their bodies, which await resurrection. Hence, they do not see what is transpiring on earth (Job 14:2121His sons come to honor, and he knoweth it not; and they are brought low, but he perceiveth it not of them. (Job 14:21); Eccl. 9:55For the living know that they shall die: but the dead know not any thing, neither have they any more a reward; for the memory of them is forgotten. (Ecclesiastes 9:5)). The Old Testament saints are witnesses in the sense that they bear record to the fact that a person can live successfully by faith, on earth, with God’s approval. These witnesses are there to encourage us by their example. They have walked the path of faith before us and have reached the goal. They have faced all kinds of opposition in the way and by faith have overcome those obstacles. Thus, they stand as proof that the path of faith can be walked to the glory of God.
Since there are many hindrances to running the race, we are told to “lay aside” everything that would impede our progress. The two main hindrances the writer mentions are: weights and sins. These must be shed if we wish to run the race with success. Similarly, when a runner prepares for a foot race, he sheds everything superfluous that will impede him. We need to do the same in this spiritual race.
A “weight” is something that is not morally wrong in itself, but nevertheless, it holds us back in the race. The particular weight which the writer likely had in mind here is the trappings of earthly religion in Judaism. But it could be any earthly pursuit that captivates our hearts’ attention and demands our time and energy. Even though such a thing may not be sinful, it tends to distract us from Christ in glory and it brings our thoughts and minds down to the earth. Whatever it may be, it needs to be laid aside. Similarly, a runner does not enter a foot race with a heavy pair of boots and a knapsack on his back. It is not because those things are against the rules of the race, but because they will weigh him down. Note: removing weights in our lives is something that God does not do; it is something that He wants us to do.
We might add that the exhortation here is to lay aside “every” weight, because there could be a number of things in our lives that weigh us down. Our tendency is to spare the object that is most dear to us and to lay aside something else, and then, to content ourselves in having done the will of God. But it’s usually the thing that is the dearest to us that is the heaviest weight in our life, and what needs to be dealt with foremost. This exercise challenges us and reveals where our affections really lie. Since our hearts are deceptive (Jer. 17:99The heart is deceitful above all things, and desperately wicked: who can know it? (Jeremiah 17:9)), we may not even realize that there is a weight in our life. Similarly, a person may not feel a weight when he is sitting, but when he rises and starts running, it becomes evident. Hence, the simplest way to discover a weight in our life is to run—to put forth energy in following Christ seriously. It has been suggested that there are three tell-tale signs that indicate the presence of a weight in our life:
We are uneasy about the thing and lack peace concerning it.
We find ourselves defending it and arguing for it when it comes up in conversation.
We go around looking for people—particularly older, so-called “spiritual” brethren—who will tell us that it’s not wrong to have it.
The writer also mentions that “sin” must be laid aside. The “sin which doth so easily beset us,” which he speaks of here, is not a certain besetting sin which we may have that often defeats us, but the principle of sin (which is lawlessness or doing our own will) at work in our lives. Nothing will hinder us more quickly than self-will; it must be judged. The great sin in the epistle to the Hebrews is “unbelief,” which if not judged by a person who is a mere professing believer, will lead to apostasy (Heb. 3:1212Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. (Hebrews 3:12)).
Vs. 2—To overcome these hindrances and have the energy needed to run the race with endurance, the writer points us to Christ in glory as the Object of our faith. The laying aside of weights and sin are not enough to ensure success in the path of faith. Though such exercises are necessary, they are negative things that will not sustain the believer in the path. Faith must have an Object to pursue. Hence, the writer says, “Looking off unto Jesus.” The J. N. Darby Translation footnote says, “It means, looking away from other things and fixing the eye exclusively on One.” Looking at Christ where He is on high fills the heart with things which belong to that sphere. This, in turn, acts as a positive power in our lives and energizes us to pursue those things, rather than what is merely earthly. Thus, while Old Testament saints are an encouragement to us in the path, they are not our object. Note: he does not say, “Look to the witnesses.” We have them as examples behind us, but Christ is the Object that God sets before us and to whom we are to look. In this, we have a distinct advantage over the Old Testament saints. They didn’t have Christ on high as an Object, as we do. He had not yet come in their day, and therefore, was not sitting at God’s right hand for them to look to and pursue in faith.
As to Christ being our Example, He walked the path of faith perfectly, from the beginning to the end of His life, and thus, He is truly “the Author and Finisher of faith.” What motivated Him in the path was “the joy that was set before Him.” His joy was twofold: Firstly, it was His joy to do the will of God for the glory of God (Psa. 40:88I delight to do thy will, O my God: yea, thy law is within my heart. (Psalm 40:8); John 4:3434Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work. (John 4:34)). This He did to perfection. As a result, and as a mark of His approval, God raised Him from the dead and set Him at His own right hand (Psa. 110:11<<A Psalm of David.>> The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. (Psalm 110:1); Phil. 2:9-119Wherefore God also hath highly exalted him, and given him a name which is above every name: 10That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; 11And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. (Philippians 2:9‑11)). Secondly, the Lord looked on to the moment when He would be united with the Church (His body and bride), for which He gave Himself in death (Eph. 5:25-2725Husbands, love your wives, even as Christ also loved the church, and gave himself for it; 26That he might sanctify and cleanse it with the washing of water by the word, 27That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. (Ephesians 5:25‑27)), and this also filled His heart with joy. This prospect sustained Him in the path and enabled Him to endure “the cross” and despise the “shame.” It is unlikely that the writer would be referring to Christ’s work on the cross to make atonement, because he is setting Him before us as our Example, and we surely cannot follow Him in making atonement. His death on the cross here is more in connection with Him being a righteous Martyr. In this, He is an example of endurance. He persevered in obedience to God’s will in spite of all the opposition and completed His course, and is now “set down at the right hand of the throne of God.”
Vss. 3-4—The writer says, “Consider Him that endured such contradiction of sinners against Himself, lest ye be wearied and faint in your minds. Ye have not yet resisted unto blood, striving [wrestling] against sin.” He would have us to contemplate the incredibly difficult circumstances which the Lord endured at the hands of sinners. He went to the limit in doing the will of God. He “resisted unto blood.” That is, He refused to turn away from doing God’s will, and it cost Him His life! He would rather die than disobey! What a Model He is for us!
The Hebrew believers were to “consider Him” in this, because they hadn’t as yet been called to go that far. Similarly, in following the Lord’s example, we are to live and serve God with the thought of pleasing Him (Heb. 13:2121Make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen. (Hebrews 13:21)), and one day hearing the Lord say, “Well done, thou good and faithful servant...enter thou into the joy of thy Lord” (Matt. 25:2121His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. (Matthew 25:21)). We need to have this kind of commitment to the will of God, even if it means that our life ends in martyrdom.
The Disciplines of a Loving Father
Vss. 5-11—The other means that God uses to keep our feet in the path is the trials that we encounter in life. The trials of life are used by Him to produce a twofold effect in us; both have the glory of God and our blessing in view.
On the one side, God takes the trials of life, and with marvellous wisdom, love, and skill, weaves them into His training of our spirits. It has been rightly said that God has more to do in us than through us (in service). He uses those trying and difficult things to bring to light certain aspects of the flesh that might be working in us which we are not conscious of. Thus, we are given an opportunity to judge these things, and as a result, to become “partakers of His holiness” (vs. 10). On the other side, God uses the same trials to conform us to the image of His Son (Rom. 8:2929For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. (Romans 8:29)). Through the heat of trials He produces Christ-likeness in us. Thus, the moral features of Christ—compassion, gentleness, meekness, humility, etc.—are formed in us.
God has purposed to fill heaven with persons who are just like His Son, and thus this work of moral conformity is necessary. Like the sculptor, who at the unveiling of one of his works (a statue of a lion) was asked how he produced such a magnificent piece of art; he replied, “I just chipped away everything that didn’t look like a lion!” Similarly, God is working in each of His children with the image of His Son before His eye, and He is chipping away everything in them that does not resemble His Son. Thus, the sufferings and the trials that we go through in the way are being used by Him to knock the rough edges off of us, and at times this can be painful. However, if the finished product is that we are made more like Christ, then these sufferings that are “for a little while” are worth it (1 Peter 5:1010But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you. (1 Peter 5:10)).
The side of things that is particularly before us in this chapter is the former—the removing of fleshly things in our spirits and our ways, whereby we become practically more holy. Bible teachers call this “Practical or Progressive Sanctification.” We need to keep in mind that we are in the school of God, and as such, we are under His divine training—just as a loving father trains his child (Job 36:2222Behold, God exalteth by his power: who teacheth like him? (Job 36:22)). His objective with us is to make us into suitable companions for His Son. He loves us so much that He will not leave us in the moral state in which He first saved us. Thus, His school has a lot to do with effecting moral change in believers. Moreover, God wants us to participate with Him in this work. If we are willing to cooperate and be exercised about our walk and ways, the process will be successful.
This being the case, the writer explains the divine purpose behind this work. He says, “Ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of Him: for whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth. If ye endure chastening, God dealeth with you as with sons; for what son is he whom the Father chasteneth not? But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. Furthermore, we have had fathers of our flesh which corrected us, and we gave them reverence; shall we not much rather be in subjection to the Father of spirits, and live? For they verily for a few days chastened us after their own pleasure; but He for our profit, that we might be partakers of His holiness. Now no chastening for the present seemeth to be joyous, but grievous; nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby” (vss. 5-11). Thus, we see that God is seeking to produce “the peaceable fruit of (practical) righteousness” in us.
Two Ways Not to React
Vs. 5—He begins by speaking of two ways in which we are not to react when a trial comes into our life, for if we react wrongly, we will not profit from it. Firstly, we shouldn’t “despise” it (vs. 5a). This refers to making light of the trouble and dismissing it as being nothing at all. We may shrug off the trial and say, “It happens to a lot of people; it’s no big deal,” but in doing this we will miss what God has for us in it. Then secondly, we shouldn’t “faint” under it (vs. 5b). This refers to getting downcast and losing heart, and consequently, giving up. This reaction will often result in complaining, which, in essence, is questioning the wisdom of God’s ways with us—and this is never a good thing.
The Corrective Dealings of God
Vs. 6—God uses both chastening and scourging in His divine training. These are slightly different things. Chastening is correction connected with the removal of character faults that we might have; it has not to do with any particular sin in our life. Scourging, on the other hand, is correction connected with positive sins that we may be going on with in self-will. It is a direct governmental judgment which God appoints to bring us to repentance, which when reached may be lifted (See Collected Writings of J. N. Darby, vol. 26, p. 261-262.).
Three Necessary Things in Order to Profit From Trials
Vss. 6-11—The writer proceeds to touch on three things that are necessary to “profit” from our trials.
Firstly, we need to understand that divine love is behind everything that comes into our lives. Hence, he says, “Whom the Lord loveth He chasteneth” (vs. 6). Let us never forget that the hand that holds the rod of correction has a nail-print in it! We might not understand the why and the wherefore of what is happening in our life, but we can be sure that the hand that smites is moved by a heart that loves. Truly God has our good in view in all that He allows in our lives, for “His way is perfect” (Psa. 18:3030As for God, his way is perfect: the word of the Lord is tried: he is a buckler to all those that trust in him. (Psalm 18:30)). We can be assured, therefore, that He hasn’t made a mistake in what He has allowed to happen to us. Without this confidence in God, it is unlikely that we will profit much from our trials.
Secondly, he says that we need to be “in subjection to the Father of spirits” (vs. 9). This refers to a spirit of submission that bows under the mighty hand that has “appointed” the trial in our life (Job 23:1414For he performeth the thing that is appointed for me: and many such things are with him. (Job 23:14)). It is willingness on our part that allows Him to do His work in us, as clay in a potter’s hand. Having a submissive spirit is our way of acknowledging that His wisdom and His ways with us are right and good, and that we accept that He knows what is best for us. Struggling against a trial manifests an unjudged spirit which will not profit from the trial. Note: He is called “the Father of spirits.” This means that He is the divine Trainer of our spirits, and as such, He is seeking to form a right spirit in us. This shows that He is not just interested in what we do, as far as right or wrong is concerned; He is also interested in our attitude. This is what we see in Daniel—he had “an excellent spirit” (Dan. 5:12; 6:312Forasmuch as an excellent spirit, and knowledge, and understanding, interpreting of dreams, and showing of hard sentences, and dissolving of doubts, were found in the same Daniel, whom the king named Belteshazzar: now let Daniel be called, and he will show the interpretation. (Daniel 5:12)
3Then this Daniel was preferred above the presidents and princes, because an excellent spirit was in him; and the king thought to set him over the whole realm. (Daniel 6:3)).
Thirdly, we need to be “exercised” about what transpires in our life. When a trial comes our way, we should not say, “How can I get out of this?” But rather, “What can I get out of this?” In times of trial we need to search our hearts and review our lives, and ask the Lord to show us what He is seeking to teach us (vs. 11). Elihu encouraged Job to do this in his trial. He besought him to say to the Lord, “That which I see not teach Thou me: if I have done iniquity, I will do no more” (Job 34:3232That which I see not teach thou me: if I have done iniquity, I will do no more. (Job 34:32)). If the Lord shows us something in our lives that is inconsistent with His holiness, we are to judge it and carry on in the path of faith (1 Cor. 11:3131For if we would judge ourselves, we should not be judged. (1 Corinthians 11:31)). In this way, we become “partakers of His holiness” (vs. 10).
Encouragement to Go On in the Path of Faith
Vss. 12-15—With Christ before our souls (vss. 1-4) and God working for our good behind the scenes in all that comes into our lives (vss. 5-11), the writer goes on to give some simple encouragements to go with his foregoing remarks. He says, “Wherefore lift up the hands which hang down, and the feeble knees.” “Hands hanging down, etc.,” is a description of someone who is discouraged. This was evidently the state of some of the Hebrew saints at that time. His remedy is simple; lift up the hands that hang down. Lifting up “hands” (figuratively speaking) has to do with prayer (1 Tim. 2:88I will therefore that men pray every where, lifting up holy hands, without wrath and doubting. (1 Timothy 2:8)). “Knees” are also associated with prayer (Acts 9:40; 20:36; 21:540But Peter put them all forth, and kneeled down, and prayed; and turning him to the body said, Tabitha, arise. And she opened her eyes: and when she saw Peter, she sat up. (Acts 9:40)
36And when he had thus spoken, he kneeled down, and prayed with them all. (Acts 20:36)
5And when we had accomplished those days, we departed and went our way; and they all brought us on our way, with wives and children, till we were out of the city: and we kneeled down on the shore, and prayed. (Acts 21:5); Eph. 3:1414For this cause I bow my knees unto the Father of our Lord Jesus Christ, (Ephesians 3:14)). Hence, he encourages them to pray. James speaks similarly: “Is any among you afflicted? Let him pray” (James 5:1313Is any among you afflicted? let him pray. Is any merry? let him sing psalms. (James 5:13)). Getting into God’s presence in this way re-vitalizes our spiritual power and helps us to beat discouragement. We re-charge our spiritual batteries there and get renewed energy to go on in the path.
Vs. 13—Then he says, “Make straight paths for your feet lest that which is lame be turned out of the way; but let it rather be healed.” This shows that in times of discouragement we need to be especially careful of what we do and where we go, because if our feet wander, even a little bit, our bad example could stumble others. Thus, we need to keep our feet in the path more now than ever. We cannot make “straight paths” for other people’s feet, but we can look after where our feet go, and thus, be careful not to discourage others. Evidently, there were some among these Hebrew believers who were clearly having difficulty in their walk, whom he styles as “lame” (figuratively speaking). These were especially vulnerable. His desire for them was that they would not be turned out of the way, but rather, be “healed.” If the stronger ones walked in a straight path after the Lord Jesus, it would be an encouragement to the weaker ones, and perhaps, it would lead to their healing.
Vs. 14—They were to “follow peace with all men, and holiness [sanctification], without which no man shall see the Lord” (vs. 14). This, again, is practical sanctification. The context of chapter 12 indicates that seeing the Lord in the way he speaks of it here is with the eye of faith, as mentioned in verse 2. (See also chapter 2:9.) Thus, if we are not careful to follow practical holiness in our lives, we will lose sight of Christ above and will surely drift in our souls. Practical sanctification is one of three indispensable things mentioned in the epistle. They are:
Without “the shedding of blood” there is no remission of sins (chap. 9:22).
Without “faith” it is impossible to please God (chap. 11:6).
Without “holiness” no man shall see the Lord (chap. 12:14).
Note: “peace” and “holiness” are found together here. If they are separated, it will be a false peace, because we cannot (rightly) have peace at the expense of holiness.
Vs. 15—He adds, “Looking [watching] diligently lest any man fail [lack] of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled.” This shows that if we lose our enjoyment of the things that the grace of God has brought to us, and get into a bad state of soul, we will likely cause trouble by spreading our unhappiness among our brethren. A “root of bitterness” is some complaint or dissatisfaction that grows underground (so to speak) in a person’s soul. But then after some time, it comes out and affects others. A person who is bitter in this way will usually go around looking for those who are of a kindred spirit, and he will pour his complaints into them. The result is that “many” are “defiled.” Judas Iscariot is an example of this. His complaint of Mary anointing the Lord with a pound of spikenard (which he thought was a waste) was a root of bitterness that affected the other apostles, and they got carried away with it by criticizing her too (John 12:3-83Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odor of the ointment. 4Then saith one of his disciples, Judas Iscariot, Simon's son, which should betray him, 5Why was not this ointment sold for three hundred pence, and given to the poor? 6This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein. 7Then said Jesus, Let her alone: against the day of my burying hath she kept this. 8For the poor always ye have with you; but me ye have not always. (John 12:3‑8)). This being the case, the writer counsels the Hebrew believers to watch diligently against such a thing rising up in their midst and to be careful not to allow themselves to be influenced by it.
Fifth Warning Against Apostasy
(Chapter 12:16-27)
The Danger of Not Hearing God’s Voice From Heaven
Vss. 16-27—The writer digresses one last time to warn against apostasy again. This time it is in connection with refusing to hear God’s voice from heaven.
He has spoken of the “lame,” now he turns to speak of the “profane.” This is a different class of persons. As we have already mentioned, one who is lame is a spiritually weak believer whose walk is impaired in some way, whereas a profane person is merely a professing believer who will eventually apostatize. He shows here that an apostate will usually be known by immorality and/or profanity in his life. He mentions Esau as an example of the latter. It is not said that Esau was a fornicator, but it does say that he was a profane person. J. Flanigan said, “It is neither implied nor proven here that Esau was a fornicator” (What the Bible Teaches, Hebrews, p. 265). W. Kelly said, “It might take a variety of forms; and here we have specified carnal impurity and profanity, both intolerable where God is and is known: Of the latter evil Esau is the instance, who for one meal sold his birthright” (The Epistle to the Hebrews, pp. 245-246).
Profanity is treating divine and sacred things as though they were common. Esau proved his profanity by trading his birthright for a common meal! (Gen. 25:29-3429And Jacob sod pottage: and Esau came from the field, and he was faint: 30And Esau said to Jacob, Feed me, I pray thee, with that same red pottage; for I am faint: therefore was his name called Edom. 31And Jacob said, Sell me this day thy birthright. 32And Esau said, Behold, I am at the point to die: and what profit shall this birthright do to me? 33And Jacob said, Swear to me this day; and he sware unto him: and he sold his birthright unto Jacob. 34Then Jacob gave Esau bread and pottage of lentiles; and he did eat and drink, and rose up, and went his way: thus Esau despised his birthright. (Genesis 25:29‑34)) He was willing to barter away his blessing in exchange for a moment of gratification! It shows us what he thought of his birthright. The writer then says, “For ye know how that afterward, when he would [desired to] have inherited the blessing, he was rejected (for he found no place of [for] repentance), though he sought it carefully [earnestly] with tears.” The word “afterward” in this verse refers to a time later in Esau’s life when his father Isaac was an old man and wanted to bless his sons before he died. As we know, his brother Jacob snuck in and deceived his father and stole the blessing from him (Gen. 27). When Esau realized what had been done, he tried, but could not find a way to bring about “repentance”—that is, a change of mind (the meaning of repentance) in what his father had pronounced concerning the blessing. Even though Esau “sought it earnestly with tears,” he could not reverse the outcome; the blessing had been invoked upon his brother Jacob (Gen. 27:3838And Esau said unto his father, Hast thou but one blessing, my father? bless me, even me also, O my father. And Esau lifted up his voice, and wept. (Genesis 27:38)). His tears were over the missed blessing; they were not because he was a repentant man in regard to his sinful life. He wept, not because he was a sinner, but because he was a loser. W. Kelly said, “It was not repentance that Esau earnestly sought with tears, but the blessing which his father had wished away wrongly” (The Epistle to the Hebrews, p. 246).
The implications here are obvious. If the merely professing believers among the Hebrews yielded to the temptation of getting momentary relief from the suffering that they were experiencing by going back to Judaism, they would forfeit privileges which they would never get back—even if they were to seek them again with tears! This, as the writer has taught several times in the epistle, is because it is impossible to renew to repentance an apostate who turns back in this way. If they apostatized, they would become losers like Esau.
The Two Systems Contrasted—Law and Grace
Finally, the writer sets the two systems of Law and grace side by side and asks the Hebrews to contemplate which one they would rather have. These systems could be summarized by two mountains—Mount Sinai (vss. 18-21) and Mount Zion (vss. 22-24).
Vss. 18-21—The legal covenant is described first. Mount Sinai is where the Law was given, and it represents the whole system of Judaism given by God through Moses. The writer rehearses the solemn scene of its inauguration, surrounded with darkness, fire, lightning, thunder, smoke, trumpets signalling warning, etc. These things symbolized the fact that the God with whom they were entering into a covenant relationship with was unapproachable on mere human terms. If either man or beast accidently touched the mountain, they would have to be stoned to death! (Ex. 19:1313There shall not an hand touch it, but he shall surely be stoned, or shot through; whether it be beast or man, it shall not live: when the trumpet soundeth long, they shall come up to the mount. (Exodus 19:13)) (The KJV adds that all such would be “thrust through with a dart,” but this phrase has very little support from the Greek manuscripts and really shouldn’t be in the text.) The people stood before God in fear. Presenting Himself in this legal character, they were absolutely terrified of meeting Him. Even the mediator (Moses) was afraid, and said, “I exceedingly fear and quake!” The whole scene was something that would strike terror in the heart of the sturdiest warrior.
The God of the old covenant was a God to be feared—a God of judgment. The terms of this legal relationship with Him were: “Do this and do that, or you’ll be judged!” He demanded obedience, and if the people failed to obey, it meant condemnation and death for them. Accordingly, Paul called the old covenant a “ministration of death” and a “ministration of condemnation” (2 Cor. 3:7-97But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away: 8How shall not the ministration of the spirit be rather glorious? 9For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory. (2 Corinthians 3:7‑9)). Needless to say, a relationship with God on these terms is not very inviting. Being confronted with this visible display of God’s power and majesty, the people backed off and asked Moses to go to Him in their stead, which Moses did (Ex. 20:2121And the people stood afar off, and Moses drew near unto the thick darkness where God was. (Exodus 20:21)).
Again, the implications here are obvious. In reminding the Hebrews of the severity of the legal system, without actually saying it in words, the writer was asking them whether they really wanted to go back to that. Did they really want to have a relationship with God on those terms? It’s similar to what Paul said to the Galatians who were wanting to be under the Law. He asked them, “Tell me, ye that desire to be under the Law, do ye not hear the Law?” (Gal. 4:2121Tell me, ye that desire to be under the law, do ye not hear the law? (Galatians 4:21)) Clearly, they were not seeing the legal system as it truly was, and it shows that they were getting blinded by the governmental judgment that was over that system (Psa. 69:2323Let their eyes be darkened, that they see not; and make their loins continually to shake. (Psalm 69:23); 2 Cor. 3:14-1514But their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the old testament; which vail is done away in Christ. 15But even unto this day, when Moses is read, the vail is upon their heart. (2 Corinthians 3:14‑15)). Thankfully, since these Hebrew believers had taken Christian ground by professing to believe on the Lord Jesus, the writer could say, “Ye are not come unto the mount” Sinai.
What They Have “Come unto” Through Grace
Vss. 22-24—He then proceeds to recount what they have “come unto” through what grace has wrought in Christ. It is a vast system of blessing, not just for Christians, but for all the children of God—some of which will have an earthly portion of blessing and others heavenly blessings (Eph. 3:1515Of whom the whole family in heaven and earth is named, (Ephesians 3:15)). He mentions eight things here. Eight is a number that suggests a new beginning. Thus, there will be a whole new order of things for the heavens and the earth in the Millennium (Isa. 65:17; 66:2217For, behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind. (Isaiah 65:17)
22For as the new heavens and the new earth, which I will make, shall remain before me, saith the Lord, so shall your seed and your name remain. (Isaiah 66:22)). The J. N. Darby Translation footnote states: “The words ‘and’ give the division of the subjects very distinctly here.”
1) “Zion”
This is earthly Jerusalem under the influence of the grace of God, when the Lord arises to restore and bless the believing remnant of Israel. Psalm 132:13-1413For the Lord hath chosen Zion; he hath desired it for his habitation. 14This is my rest for ever: here will I dwell; for I have desired it. (Psalm 132:13‑14), says that the Lord has chosen Zion as His resting place on earth. In that coming millennial day, He will dwell there, and it will be the administrative center of the earth (Psa. 48:1-31<<A Song and Psalm for the sons of Korah.>> Great is the Lord, and greatly to be praised in the city of our God, in the mountain of his holiness. 2Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King. 3God is known in her palaces for a refuge. (Psalm 48:1‑3); Jer. 3:1717At that time they shall call Jerusalem the throne of the Lord; and all the nations shall be gathered unto it, to the name of the Lord, to Jerusalem: neither shall they walk any more after the imagination of their evil heart. (Jeremiah 3:17); Ezek. 48:3535It was round about eighteen thousand measures: and the name of the city from that day shall be, The Lord is there. (Ezekiel 48:35); Zeph. 3:55The just Lord is in the midst thereof; he will not do iniquity: every morning doth he bring his judgment to light, he faileth not; but the unjust knoweth no shame. (Zephaniah 3:5)). It will also be the center for moral and spiritual teaching (Isa. 2:1-31The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. 2And it shall come to pass in the last days, that the mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. 3And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. (Isaiah 2:1‑3); Mic. 4:1-21But in the last days it shall come to pass, that the mountain of the house of the Lord shall be established in the top of the mountains, and it shall be exalted above the hills; and people shall flow unto it. 2And many nations shall come, and say, Come, and let us go up to the mountain of the Lord, and to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for the law shall go forth of Zion, and the word of the Lord from Jerusalem. (Micah 4:1‑2)) and the center of worship for all nations (Psa. 99:1-91The Lord reigneth; let the people tremble: he sitteth between the cherubims; let the earth be moved. 2The Lord is great in Zion; and he is high above all the people. 3Let them praise thy great and terrible name; for it is holy. 4The king's strength also loveth judgment; thou dost establish equity, thou executest judgment and righteousness in Jacob. 5Exalt ye the Lord our God, and worship at his footstool; for he is holy. 6Moses and Aaron among his priests, and Samuel among them that call upon his name; they called upon the Lord, and he answered them. 7He spake unto them in the cloudy pillar: they kept his testimonies, and the ordinance that he gave them. 8Thou answeredst them, O Lord our God: thou wast a God that forgavest them, though thou tookest vengeance of their inventions. 9Exalt the Lord our God, and worship at his holy hill; for the Lord our God is holy. (Psalm 99:1‑9); Isa. 56:77Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people. (Isaiah 56:7); Zech. 14:1616And it shall come to pass, that every one that is left of all the nations which came against Jerusalem shall even go up from year to year to worship the King, the Lord of hosts, and to keep the feast of tabernacles. (Zechariah 14:16)).
2) “The City of the Living God, Heavenly Jerusalem”
This takes us to the heavenly side of things. It is the city where the heavenly saints from Old and New Testament times will dwell. It is not the city that the Apostle John describes in Revelation 21:99And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will show thee the bride, the Lamb's wife. (Revelation 21:9)–22:5, which he calls “new Jerusalem” (Rev. 3:12; 21:2, 1012Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. (Revelation 3:12)
2And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. (Revelation 21:2)
10And he carried me away in the spirit to a great and high mountain, and showed me that great city, the holy Jerusalem, descending out of heaven from God, (Revelation 21:10)). New Jerusalem is symbolic of the Church in its administrative role in the world to come. This city (“heavenly Jerusalem”) is that which Abraham looked for “whose Builder and Maker is God” (Heb. 11:1010For he looked for a city which hath foundations, whose builder and maker is God. (Hebrews 11:10)). W. Scott said, “We beg the reader’s careful attention to the distinction between the “new Jerusalem” of the Apocalypse, which is the glorified Church, and “heavenly Jerusalem” spoken of by Paul (Heb. 12:2222But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, (Hebrews 12:22)). This latter, unlike the former, does not refer to people, but is the city of the living God, an actual city, the location of all the heavenly saints. It is the same [city] that is referred to in the previous chapter, for which saints and patriarchs looked (Heb. 11:10-1610For he looked for a city which hath foundations, whose builder and maker is God. 11Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised. 12Therefore sprang there even of one, and him as good as dead, so many as the stars of the sky in multitude, and as the sand which is by the sea shore innumerable. 13These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth. 14For they that say such things declare plainly that they seek a country. 15And truly, if they had been mindful of that country from whence they came out, they might have had opportunity to have returned. 16But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city. (Hebrews 11:10‑16))” (Exposition of the Revelation of Jesus Christ, p. 421). Concerning heavenly Jerusalem, W. Kelly comments, “We now leave earth behind and by faith behold the city for which Abraham looked, as God prepared it for such as were pilgrims and strangers on earth, the city which hath the foundations, whose maker and builder is God. It is the seat of glory in the heavenly places for the holy sufferers with Christ who shall also be glorified together.” (The Epistle to the Hebrews, p. 249)
3) “The Myriads of Angels, a General Assemblage”
“The myriads of angels, a general assemblage.” (W. Kelly Trans.)—This refers to the “ingathering” (KJV) of the angels, at which time they will be placed under the administrative ordering of the heavenly saints who will be glorified. Scripture indicates that the government of “the world to come” (the Millennium) will be in the hands of men (Heb. 2:55For unto the angels hath he not put in subjection the world to come, whereof we speak. (Hebrews 2:5)). Presently, the earth is under the jurisdiction of angels, who act for God directly in the execution of His providential dealings with men. But after the present dispensation of grace comes to a close and the Church is called away to heaven, the angels will be gathered in and dismissed from their present position and role. At that time, the government of the earth will be placed in the hands of the heavenly saints. Angels will still carry out God’s providential dealings on earth, but in that day, it will be through the administrative ordering of the glorified heavenly saints, with the Church having a special role in it.
This is depicted in Revelation 4-5. The “four living creatures” represent (symbolically) the attributes of providential power in the execution of judgment on the earth. These are not actual creatures, but emblems of God’s infinite ability to govern the earth providentially. They are described as “a lion” (power), “a calf” (firmness), “a face of a man” (intelligence), and “a flying eagle” (rapidity of execution). In Revelation 4, these living creatures are seen merged with the angels, and are viewed as one in acting for God in His government of the earth. But in Revelation 5, when the Lamb takes the book, “the four living creatures” are seen separated from the angels and merged with the “elders” (redeemed glorified men), and they function as one company. This change indicates that the administration of the earth will be transferred into the hands of glorified men (Luke 19:16-1916Then came the first, saying, Lord, thy pound hath gained ten pounds. 17And he said unto him, Well, thou good servant: because thou hast been faithful in a very little, have thou authority over ten cities. 18And the second came, saying, Lord, thy pound hath gained five pounds. 19And he said likewise to him, Be thou also over five cities. (Luke 19:16‑19); Rom. 8:1717And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together. (Romans 8:17); 2 Tim. 2:1212If we suffer, we shall also reign with him: if we deny him, he also will deny us: (2 Timothy 2:12); Heb. 2:55For unto the angels hath he not put in subjection the world to come, whereof we speak. (Hebrews 2:5); Rev. 21:99And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will show thee the bride, the Lamb's wife. (Revelation 21:9)–22:5).
4) “The Assembly of Firstborns”
“The assembly of firstborns [or firstborn ones] enrolled in heaven” (W. Kelly Trans.)—This is the Church of God in its final dwelling place in the heavens. The way in which the KJV translates this verse, one could easily conclude that “the firstborn” spoken of here is Christ. Many hymn writers have made this mistake. Christ is certainly referred to as the “Firstborn” in Scripture (Rom. 8:2929For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. (Romans 8:29); Col. 1:15, 1815Who is the image of the invisible God, the firstborn of every creature: (Colossians 1:15)
18And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. (Colossians 1:18); Heb. 1:66And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him. (Hebrews 1:6); Rev. 1:55And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, (Revelation 1:5)), but this passage is not referring to Him. The word in the Greek is in the plural and denotes a company of “firstborns,” and thus, could be translated “firstborn ones.” As mentioned above, it is the Church, which Christ loved and gave Himself for (Matt. 16:1818And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. (Matthew 16:18); Eph. 5:25-2725Husbands, love your wives, even as Christ also loved the church, and gave himself for it; 26That he might sanctify and cleanse it with the washing of water by the word, 27That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. (Ephesians 5:25‑27)). Those who compose the Church are called firstborns because they have a place of preeminence above the other blessed persons in God’s family. (In Scripture, “firstborn” signifies one who is first in rank having the preeminence over all others – Exodus 4:2222And thou shalt say unto Pharaoh, Thus saith the Lord, Israel is my son, even my firstborn: (Exodus 4:22); Psalm 87:27; Jeremiah 31:99They shall come with weeping, and with supplications will I lead them: I will cause them to walk by the rivers of waters in a straight way, wherein they shall not stumble: for I am a father to Israel, and Ephraim is my firstborn. (Jeremiah 31:9).)
Paul’s epistles disclose the special blessings that the Church has which the other children in God’s family do not have. They alone have the blessing of Sonship in relation to the Father (Rom. 8:14-1614For as many as are led by the Spirit of God, they are the sons of God. 15For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. 16The Spirit itself beareth witness with our spirit, that we are the children of God: (Romans 8:14‑16); Gal. 1:1-71Paul, an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead;) 2And all the brethren which are with me, unto the churches of Galatia: 3Grace be to you and peace from God the Father, and from our Lord Jesus Christ, 4Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father: 5To whom be glory for ever and ever. Amen. 6I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: 7Which is not another; but there be some that trouble you, and would pervert the gospel of Christ. (Galatians 1:1‑7); Eph. 1:4-54According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: 5Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, (Ephesians 1:4‑5)), and they alone are members of the body of Christ through the indwelling of the Holy Spirit (1 Cor. 12:12-1312For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. 13For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. (1 Corinthians 12:12‑13); Eph. 3:66That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel: (Ephesians 3:6)). This special company has been singled out by God’s sovereign grace, not because they are better than the others in His family, but because God has purposed to display “the glory of His grace” and “the riches of His grace” before all in the world to come (Eph. 1:6; 2:76To the praise of the glory of his grace, wherein he hath made us accepted in the beloved. (Ephesians 1:6)
7That in the ages to come he might show the exceeding riches of his grace in his kindness toward us through Christ Jesus. (Ephesians 2:7)). He is going to show the world what His grace can do. To demonstrate it, He has taken the worst sinners from among the Gentiles, and through redemption, has put them into the highest possible place of blessing and favour that His love could provide! In the coming day of display (the Millennium) all the world will wonder at such marvellous grace; and the world will “praise the glory of His grace” (Eph. 1:6, 12, 146To the praise of the glory of his grace, wherein he hath made us accepted in the beloved. (Ephesians 1:6)
12That we should be to the praise of his glory, who first trusted in Christ. (Ephesians 1:12)
14Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory. (Ephesians 1:14)). (The writer has mentioned two assemblies in this passage: a general assembly of angels, and the specially called out assembly of believers on the Lord Jesus Christ – the Church of God).
5) “God the Judge of All”
This refers to God’s judicial glory being publicly displayed in the Millennium. In that day, God will not only be known in grace but He will also be known in judgment, for He will “judge the world in righteousness by that Man whom He hath ordained” (Acts 17:3131Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead. (Acts 17:31); Psa. 72:1-21<<A Psalm for Solomon.>> Give the king thy judgments, O God, and thy righteousness unto the king's son. 2He shall judge thy people with righteousness, and thy poor with judgment. (Psalm 72:1‑2); Psa. 99:44The king's strength also loveth judgment; thou dost establish equity, thou executest judgment and righteousness in Jacob. (Psalm 99:4); Isa. 11:1-4; 32:11And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: 2And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord; 3And shall make him of quick understanding in the fear of the Lord: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: 4But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. (Isaiah 11:1‑4)
1Behold, a king shall reign in righteousness, and princes shall rule in judgment. (Isaiah 32:1)).
6) “The Spirits of Just Men Made Perfect”
These are the Old Testament saints. The fact that they are said to be “perfect,” which is the result of being resurrected and glorified, shows that the writer is viewing things as they will be in the Millennium. These saints will also have a heavenly place in the kingdom (Dan. 7:18, 22, 2718But the saints of the most High shall take the kingdom, and possess the kingdom for ever, even for ever and ever. (Daniel 7:18)
22Until the Ancient of days came, and judgment was given to the saints of the most High; and the time came that the saints possessed the kingdom. (Daniel 7:22)
27And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him. (Daniel 7:27) – J. N. Darby Trans.).
7) “Jesus the Mediator of the New Covenant”
This brings us back down to the earth; it shows again that the writer has the Millennium in view, for the new covenant will not be made with Israel until then. The fact that he uses the Lord’s manhood name “Jesus,” and not other names such as Jehovah, etc., shows that in that day Israel will acknowledge that that lowly Man whom they rejected and crucified long ago is their Messiah. And, in doing so, they will be restored and will enjoy the new covenant blessings (Jer. 31:31-3431Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: 32Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord: 33But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. 34And they shall teach no more every man his neighbor, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more. (Jeremiah 31:31‑34)).
8) “The Blood of Sprinkling”
This refers to Christ’s blood. It is the basis for all blessing in the world to come—both in heaven and on earth. He mentions it in contrast to Abel’s blood, who was murdered by his brother (Gen. 4). Abel’s blood was sprinkled on the earth and cried aloud to God for judgment to be executed on the offender—Cain. In contrast, the blood of Christ has been sprinkled (symbolically) on the “mercy seat” above (Rom. 3:2525Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; (Romans 3:25)), and instead of crying for vengeance, it cries for pardon for those who shed it! The implications here are again obvious. Like Cain, who was guilty of killing his brother, the Jews are guilty of killing Christ (Acts 3:14-1514But ye denied the Holy One and the Just, and desired a murderer to be granted unto you; 15And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses. (Acts 3:14‑15)). But even though they have killed Him, God has long before devised a way to forgive the guilty nation through the very blood which they shed! (1 John 1:77But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. (1 John 1:7)) Thus, the Jews can have their national sin “blotted out,” if they will but “repent” and be “converted” (Acts 3:1919Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; (Acts 3:19)), which many will do in a coming day.
In describing these eight things, the writer has taken us up a mountain (so to speak), from the earth to the heavens and back down to the earth again. “God the Judge of all,” being the summit.
His point in presenting this vivid picture of the two systems side by side is that if any Jew who had taken Christian ground was really thinking of returning to Judaism, he needed to weigh what he would be giving up under God’s grace, and also, what he would be returning to under the Law. If these things were understood properly, any desire that one might have of returning to Judaism would surely be abandoned. Sinai, confronts us with legal commandments, judgment, and condemnation. Zion, on the other hand, presents us with grace that has secured heavenly and earthly blessing for all who believe, which far outreaches anything Israel ever had under the first covenant. The decision as to which of these one would want to live under ought to be simple and straightforward.
A Final Appeal
Vss. 25-27—The conclusion he draws for the Hebrews is clear—don’t refuse the voice that was speaking from heaven. The writer says, “See that ye refuse not Him that speaketh. For if they escaped not who refused Him that spake on earth, much more shall not we escape, if we turn away from Him that speaketh from heaven.” If there was no escape from judgment for those who disobeyed the voice of God who spoke on earth in the giving of the Law (Ex. 20), how much less would anyone escape the judgment that will fall on those who refuse God’s voice that was speaking to them from heaven!
The holiness of God’s judgment, symbolized in the shaking of Mount Sinai, will be nothing in comparison to the shaking that is coming. The coming shaking will be of everything in earth and in heaven! He quotes from Haggai 2:66For thus saith the Lord of hosts; Yet once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land; (Haggai 2:6) to confirm this: “Yet once more I shake not the earth only, but also heaven.” This will occur when the Lord causes the material creation to pass away after the Millennium has run its course (Heb. 1:10-1210And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: 11They shall perish; but thou remainest; and they all shall wax old as doth a garment; 12And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail. (Hebrews 1:10‑12); 2 Peter 3:1010But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. (2 Peter 3:10)). Thus, there is going to be a removal of all things made in this present creation—a dissolution of everything that the flesh could lean upon. The writer’s point in stating this is that since Judaism is of the first creation, it too will be removed. Thus, for those clinging to that earthly religion, they needed to realize that it is all going to be dissolved some day, because the material creation will not continue. But even before that, in the very near future from the time when the epistle was written (63 A.D.), the Romans were going to come in and destroy the city and the temple (70 A.D.). Many thousands of Jews would be killed and thousands more would be taken captive. There would be no way to carry on with Judaism then because it would all be wiped out! On the other hand, the spiritual things which grace has brought in through Christ “cannot be shaken,” and thus will “remain.”