Hebrews 12:1-29

What is the theme of this chapter?

Do not grow weary and lose heart.

What is the key verse(s) of this chapter? Verses 2-3

...fixing our eyes on Jesus, the author and perfecter of faith, who for the joy set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God. For consider Him who has endured such hostility by sinners against Himself, so that you will not grow weary and lose heart.

What can I apply to my life from this chapter (things to do/avoid)?

I will grow weary and lose heart if I look at my circumstances instead of keeping my eyes on Him.

Additional observations/questions:

Chapter two's question: Verses 3 and 4 are the hardest verses for me to understand; is the audience unsaved Hebrews or slothful, believing Hebrews, or maybe just believing Hebrews in general? For now I'm leaning toward unsaved Hebrews, but maybe I'll change my mind as I study more of this book.

Chapter three's question: "Have I come any closer to a conclusion on this? Maybe the audience is neither. Maybe it was just Hebrews who had believed Jesus Christ is the Messiah but now needed to understand all that the cross had accomplished, partly because Judaism as a religion (sacrifices, etc) was about to come to an end in 70 AD, but mostly because it was the next step in increasing their understanding. I think McLean was probably right when he said, "...the book of Romans explains the cross to the body of Christ, Hebrews explains the cross to Israel."

Chapter four's observation: Williams rather confirmed this interpretation this week. Are he and McLean right?

Chapter five's observation: Williams and McLean are still pretty much on the same track, though Williams seems to be saying that the book of Hebrews was to bring the Hebrews from Judaism to Christianity (the Body of Christ); not sure Williams is saying this, though.

Chapter six's question: Everybody except McLean seems to be saying that this chapter is hypothetical. I must confess it bothers me to read it hypothetically. In view of the context, I'm not sure it's warranted. But can McLean be right and EVERYBODY ELSE be wrong? That bothers me, too.

Chapter seven's question: McLean brings up Jer 31:33, Heb 8:10, and Ezek 36:27, verses that I have been struggling with for quite some time now. He suggests that they were meant for the Hebrews only, saying that in both the Old and the New Testament people are ever and always associated with the law while the Body of Christ is not under the law — ever — but under grace (Rom 6:14). This makes sense. He further suggests that with the change of the law reported in Hebrew 7:12, God enables Israel by His Spirit to keep the law, which before this change had not been possible. Is this a possible interpretation? Or is it a stretch?

No questions/observations regarding chapter eight; still pondering all questions I've posed up to this point, though.

Chapter nine's question/observation: Not sure if I agree with McLean regarding his interpretation of "to bear of the sins of many" versus "all," that when Christ came to earth, he came but to the lost sheep of Israel, which would be 'many,' not 'all.' Interesting observation, though. Also, before this study I never knew that some believe it is Christ's life, not His death (or maybe in addition to His death) that put into effect the new covenant. I certainly don't agree because I know of no Scripture that backs it up. I found Newell's comments particularly interesting.

Chapter ten's question/observation: I found Wuest's quote regarding verses 16 and 17 particularly interesting: "The Old Testament saint was regenerated, thus becoming a partaker of the divine nature, and thus had that impetus to the living of a holy life." Looking at the account of Nicodemus in John 3, of course this must be true. But I had never heard it put quite this way before, so I'm still thinking it through.

Last week's question/observation: I think McLean made a good and clear point regarding verse 26: "Hebrews 11:26 does not say that Moses was looking forward to Christ or that somehow Moses knew Christ would be Israel's better sacrifice someday. What the verse does say is that Moses took the same sort of reproach that Christ suffered; and it is the writer of this book that ties those reproaches together, not Moses foreseeing Christ. The danger is that preachers and commentators warning against sin in their spiritualized exegesis, will mix law with grace and have Moses looking forward to the cross, which he did not."

This week's question/observation:  The different outlooks between the commentators are clearly seen this week. I typed them all out as examples of this, not because I agreed with all of them.

Hebrews 12:18-29

For you have not come to a mountain that can be touched and to a blazing fire, and to darkness and gloom and whirlwind, and to the blast of a trumpet and the sound of words which sound was such that those who heard begged that no further word be spoken to them. For they could not bear the command, “IF EVEN A BEAST TOUCHES THE MOUNTAIN, IT WILL BE STONED.” And so terrible was the sight, that Moses said, “I AM FULL OF FEAR and trembling.” But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to myriads of angels, to the general assembly and church of the firstborn who are enrolled in heaven, and to God, the Judge of all, and to the spirits of the righteous made perfect, and to Jesus, the mediator of a new covenant, and to the sprinkled blood, which speaks better than the blood of Abel. See to it that you do not refuse Him who is speaking. For if those did not escape when they refused him who warned them on earth, much less will we escape who turn away from Him who warns from heaven. And His voice shook the earth then, but now He has promised, saying, “YET ONCE MORE I WILL SHAKE NOT ONLY THE EARTH, BUT ALSO THE HEAVEN.” This expression, “Yet once more,” denotes the removing of those things which can be shaken, as of created things, so that those things which cannot be shaken may remain. Therefore, since we receive a kingdom which cannot be shaken, let us show gratitude, by which we may offer to God an acceptable service with reverence and awe; for our God is a consuming fire.


vss 18-24 - "The old covenant (the law) and the new covenant (the gospel) are contrasted by comparing Mount Sinai, where the law was given, with Mount Zion, the spiritual city, eternal in the heavens and symbolic of the gospel of grace." (Ryrie)

church of the firstborn - "Lit., church of first born ones.  NT believers who belong to the church, the Body of Christ." (Ryrie)

spirits of the righteous made perfect - "Believers of OT times." (Ryrie)

vs 26 - "This refers to cataclysmic events connected with Christ's return.  The quote is from Hag. 2:6." (Ryrie)

"The pronoun 'whose' refers to God whose voice at Sinai at the time shook the earth, but who since Calvary, is speaking, not through angels but through His Son.  But a future time will come when God will not only shake the earth but the heavens.  The writer quotes the prophecy of Haggai 2:6.  This will be fulfilled during the Great Tribulation period at which time the movements an functions of the heavenly bodies will be disorganized (Rev 6:12-17; 8:12), and an earthquake will shake the entire earth, occurring at the moment the Messiah's feet touch the Mount of Olives at the close of the Great Tribulation (Zech 14:4-5; Rev 6:12; 11:13; 16:18; 18)." (Wuest)

"Very reminiscent of: Hebrews 2:3: 'How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him;'  We see the danger to those who fail to listen, fail to endure, fail to make it until God's grace arrives with Israel's promised inheritance.  God had spoken from heaven in Exodus 18:19 at the giving of the first covenant and Haggai said that God will speak again at the installation of the new covenant (Hag 2:6-9) and 'The glory of this latter house shall be greater than of the former.'  The ominous tone of this passage is fitting in that God's wrath being poured out upon His enemies on this sin-cursed Earth is in view, as prophesied in Haggai as well.  Hebrews 10:31: 'It is a fearful thing to fall into the hands of the living God.'" (McLean)

those things which cannot be shaken - "I.e., the eternal kingdom to which Christians belong (v 28)." (Ryrie)

Hebrews 12:12-17

Therefore, strengthen the hands that are weak and the knees that are feeble, and make straight paths for your feet, so that the limb which is lame may not be put out of joint, but rather be healed. Pursue peace with all men, and the sanctification without which no one will see the Lord. See to it that no one comes short of the grace of God; that no root of bitterness springing up causes trouble, and by it many be defiled; that there be no immoral or godless person like Esau, who sold his own birthright for a single meal. For you know that even afterwards, when he desired to inherit the blessing, he was rejected, for he found no place for repentance, though he sought for it with tears.


"While Isaiah 35:3 is a sound cross reference for these verses, as most every commentary and study Bible notes, it may well be that the foundation for both the Isaiah and Hebrew references is Moses: Exodus 17:11-2: 'And it came to pass, when Moses held up his hand, that Israel prevailed: and when he let down his hand, Amalek prevailed.  But Moses' hands were heavy; and they took a stone, and put it under him, and he sat thereon; and Aaron and Hur stayed up his hands, the one on the one side, and other on the other side; and his hands were steady until the going down of the sun.'  The Hebrew reader will need all the help he can get from other members of remnant Israel to endure to the end of the Great Tribulation, just as Moses needed help to persist and prevail." (McLean)

"The exhortation is to the born-again Jews who had left the temple, to live such consistent saintly lives, and to cling so tenaciously to their new-found faith, that the unsaved Jews who had also left the temple and had outwardly embraced the New Testament truth, would be encouraged to go on to faith in Messiah as High Priest, instead of returning to the abrogated sacrifices of the Levitical system.   These truly born-again Jews are warned that a limping Christian life would cause these unsaved Jews to be turned out of the way.  These latter had made a start towards salvation by leaving the temple and making a profession of Messiah.  Both needed the encouraging example and testimony of the saved Jews." (Wuest)

sanctification - "Without sanctification in life we cannot see the Lord; i.e., worship Him acceptably." (Ryrie)

grace of God - "Failing to keep pace with what the grace of God wants to do in our lives can result in bitterness in us, which causes trouble to others." (Ryrie)

Esau - "See Gen. 25:33.  Though he may not have been immoral in the physical sens, Esau was immoral in the spiritual sense, being worldly and materialistic." (Ryrie)

sought for it - "Esau could not repent (cf. Gen. 27:41) even though he sought for it (the blessing, not repentance) with tears." (Ryrie)

"This is neither a Christian nor an unsaved pretender but rather a Tribulation Hebrew being exhorted to keep himself from falling away.  No Christian inherits a blessing in that we are told we have all spiritual blessings in heavenly places now (Eph 1:3).  However Israel's blessed yet future inheritance has been a recurrent theme of this book (Heb 1:4, 13; 2:5, 8; 3:6, 18; 4:6, 9; 6:11, 15; 8:10; 10:25; 11:8-10; 11:39 and here).  Significantly, members of the Tribulation remnant of Israel are unable to repent, which is consistent with what we studied in Hebrews 6:1-6." (McLean)

Hebrews 12:4-11

You have not yet resisted to the point of shedding blood in your striving against sin; and you have forgotten the exhortation which is addressed to you as sons, “MY SON, DO NOT REGARD LIGHTLY THE DISCIPLINE OF THE LORD, NOR FAINT WHEN YOU ARE REPROVED BY HIM; FOR THOSE WHOM THE LORD LOVES HE DISCIPLINES, AND HE SCOURGES EVERY SON WHOM HE RECEIVES.” It is for discipline that you endure; God deals with you as with sons; for what son is there whom his father does not discipline? But if you are without discipline, of which all have become partakers, then you are illegitimate children and not sons. Furthermore, we had earthly fathers to discipline us, and we respected them; shall we not much rather be subject to the Father of spirits, and live? For they disciplined us for a short time as seemed best to them, but He disciplines us for our good, so that we may share His holiness. All discipline for the moment seems not to be joyful, but sorrowful; yet to those who have been trained by it, afterwards it yields the peaceful fruit of righteousness.


you have not yet resisted to the point of shedding blood - "None of the readers of this book had yet been martyred." (Ryrie)

v 5 - "When the time of chastising, the Great Tribulation, takes place, Hebrews mus suffer even unto blood, even unto death of a martyr.  To despise what was taking place would be evidence of rebellion rather than submission, and that would be unacceptable.  To faint during what was taking place would be evidence of not enduring to the end, and that would be unacceptable as well.  Hebrews 2:3: 'How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him;'  The answer to the rhetorical question of Hebrews 2:3 has been confirmed in this passage; there is no escape and the chastening is to be endured, not despised." (McLean)

v 8 - "In the Old Testament, Israel was taught to regard any visitation of God's disciplinary measures such as drought and famine or enemy attack, as a sign of His displeasure with His people because of their sins.  Hence, these Hebrews in the first-century Church would naturally regard this persecution in the same light.  The writer hastens to assure them that instead of this chastening being an indication that they were not right with God, it was a proof of their sonship, for all sons are partakers of chastening.  Those among them who would not submit to this chastening were, therefore, unsaved." (Wuest)

vss 5-11 - "In these verses the writer discusses why Christians are disciplined.  (1) It is part of the educational process by which a believer is fitted to shared God's holiness (v 10).  (2) It is proof of a genuine love relationship between the heavenly Father and His children (vs 6, 8).  (3) It helps train them to be obedient (v 9).  (4) It produces the fruit of righteousness in their lives (v 11).  For additional teaching on this subject, see the book of Job; Rom 8:18; 2 Cor 1:3-4; 4:16-17; 12:7-9; Phil 1:29; 2 Tim 3:12." (Ryrie)

Hebrews 12:1-3

Therefore, since we have so great a cloud of witnesses surrounding us, let us also lay aside every encumbrance and the sin which so easily entangles us, and let us run with endurance the race that is set before us, fixing our eyes on Jesus, the author and perfecter of faith, who for the joy set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God. For consider Him who has endured such hostility by sinners against Himself, so that you will not grow weary and lose heart.


a cloud of witnesses - the heroes of faith mentioned in chap. 11 and others.

every encumbrance - that which hinders the believer from being a winner

the sin which so easily entangles us - "unbelief" (Ryrie)

"Verse 1 is not a definition of faith but a declaration of its action." (Williams)

author - see Heb 2:10; nothing entailed more shame than crucifixion

v 3 - "These persecuted Jews, mistreated by their brethren after the flesh who were still clinging to the temple sacrifices, are exhorted to thus contrast this opposition which they were meeting, with that endured by Messiah, and to do this in order that they would not be weary, fainting in their souls." (Wuest)

Hebrews 11:1-40

What is the theme of this chapter?

The power of faith.

What is the key verse(s) of this chapter? Verse 1

Now faith is the assurance of things hoped for, the conviction of things not seen.

What can I apply to my life from this chapter (things to do/avoid)?

I am coming to God through faith in Jesus Christ, not by faith demonstrated by works.  There is a difference.

Additional observations/questions:

Chapter two's question: Verses 3 and 4 are the hardest verses for me to understand; is the audience unsaved Hebrews or slothful, believing Hebrews, or maybe just believing Hebrews in general? For now I'm leaning toward unsaved Hebrews, but maybe I'll change my mind as I study more of this book.

Chapter three's question: "Have I come any closer to a conclusion on this? Maybe the audience is neither. Maybe it was just Hebrews who had believed Jesus Christ is the Messiah but now needed to understand all that the cross had accomplished, partly because Judaism as a religion (sacrifices, etc) was about to come to an end in 70 AD, but mostly because it was the next step in increasing their understanding. I think McLean was probably right when he said, "...the book of Romans explains the cross to the body of Christ, Hebrews explains the cross to Israel."

Chapter four's observation: Williams rather confirmed this interpretation this week. Are he and McLean right?

Chapter five's observation: Williams and McLean are still pretty much on the same track, though Williams seems to be saying that the book of Hebrews was to bring the Hebrews from Judaism to Christianity (the Body of Christ); not sure Williams is saying this, though.

Chapter six's question: Everybody except McLean seems to be saying that this chapter is hypothetical. I must confess it bothers me to read it hypothetically. In view of the context, I'm not sure it's warranted. But can McLean be right and EVERYBODY ELSE be wrong? That bothers me, too.

Chapter seven's question: McLean brings up Jer 31:33, Heb 8:10, and Ezek 36:27, verses that I have been struggling with for quite some time now. He suggests that they were meant for the Hebrews only, saying that in both the Old and the New Testament people are ever and always associated with the law while the Body of Christ is not under the law — ever — but under grace (Rom 6:14). This makes sense. He further suggests that with the change of the law reported in Hebrew 7:12, God enables Israel by His Spirit to keep the law, which before this change had not been possible. Is this a possible interpretation? Or is it a stretch?

No questions/observations regarding chapter eight; still pondering all questions I've posed up to this point, though.

Chapter nine's question/observation: Not sure if I agree with McLean regarding his interpretation of "to bear of the sins of many" versus "all," that when Christ came to earth, he came but to the lost sheep of Israel, which would be 'many,' not 'all.' Interesting observation, though. Also, before this study I never knew that some believe it is Christ's life, not His death (or maybe in addition to His death) that put into effect the new covenant. I certainly don't agree because I know of no Scripture that backs it up. I found Newell's comments particularly interesting.

Last week's question/observation: I found Wuest's quote regarding verses 16 and 17 particularly interesting: "The Old Testament saint was regenerated, thus becoming a partaker of the divine nature, and thus had that impetus to the living of a holy life." Looking at the account of Nicodemus in John 3, of course this must be true. But I had never heard it put quite this way before, so I'm still thinking it through.

This week's question/observation:  I think McLean made a good and clear point regarding verse 26: "Hebrews 11:26 does not say that Moses was looking forward to Christ or that somehow Moses knew Christ would be Israel's better sacrifice someday. What the verse does say is that Moses took the same sort of reproach that Christ suffered; and it is the writer of this book that ties those reproaches together, not Moses foreseeing Christ. The danger is that preachers and commentators warning against sin in their spiritualized exegesis, will mix law with grace and have Moses looking forward to the cross, which he did not."

Hebrews 11:23-40

By faith Moses, when he was born, was hidden for three months by his parents, because they saw he was a beautiful child; and they were not afraid of the king’s edict. By faith Moses, when he had grown up, refused to be called the son of Pharaoh’s daughter, choosing rather to endure ill-treatment with the people of God than to enjoy the passing pleasures of sin, considering the reproach of Christ greater riches than the treasures of Egypt; for he was looking to the reward. By faith he left Egypt, not fearing the wrath of the king; for he endured, as seeing Him who is unseen. By faith he kept the Passover and the sprinkling of the blood, so that he who destroyed the firstborn would not touch them. By faith they passed through the Red Sea as though they were passing through dry land; and the Egyptians, when they attempted it, were drowned. By faith the walls of Jericho fell down after they had been encircled for seven days. By faith Rahab the harlot did not perish along with those who were disobedient, after she had welcomed the spies in peace. And what more shall I say? For time will fail me if I tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets, who by faith conquered kingdoms, performed acts of righteousness, obtained promises, shut the mouths of lions, quenched the power of fire, escaped the edge of the sword, from weakness were made strong, became mighty in war, put foreign armies to flight. Women received back their dead by resurrection; and others were tortured, not accepting their release, so that they might obtain a better resurrection; and others experienced mockings and scourgings, yes, also chains and imprisonment. They were stoned, they were sawn in two, they were tempted, they were put to death with the sword; they went about in sheepskins, in goatskins, being destitute, afflicted, ill-treated (men of whom the world was not worthy), wandering in deserts and mountains and caves and holes in the ground. And all these, having gained approval through their faith, did not receive what was promised, because God had provided something better for us, so that apart from us they would not be made perfect.


the reproach of Christ - "Reproach because Moses hoped (however dimly) for the coming Messiah.  Or this may mean the reproach any anointed envoy or messiah (in this case Moses himself) suffers in a hostile world." (Ryrie)

"Hebrews 11:26 does not say that Moses was looking forward to Christ or that somehow Moses knew Christ would be Israel's better sacrifice someday.  What the verse does say is that Moses took the same sort of reproach that Christ suffered; and it is the writer of this book that ties those reproaches together, not Moses foreseeing Christ.  The danger is that preachers and commentators warning against sin in their spiritualized exegesis, will mix law with grace and have Moses looking forward to the cross, which he did not." (McLean)

he left Egypt - "Either when he fled to Midian at age 40 (Ex 2:11-15) or when he left at the time of the Exodus (Ex 12:37)." (Ryrie)

"By faith Moses performed: through faith Moses believed in the passover.  By faith and through faith are different (Rom 3:30)." (McLean)

the Passover - See Ex 12:1-28

they passed through the Red Sea - See Ex 14:13-31.

the walls of Jericho fell - See Josh 6.

Rahab - See Josh 2:1-21; 6:22-25; James 2:25.

Gideon - See Judg 6:11; 8:32.

Barak - See Judg 4:6-5:31.

Samson - See Judg 13:24-16:31.

Jephthah - See Judg 11:1-12:7.

David - See 1 Sam 16-17.

Samuel - See 1 Sam 7-10.

shut the mouths of lions - See Dan 6 (Daniel); Judg 14:5 (Samson; 1 Sam 17:34 (David).

quenched the power of fire - See Dan 3:23-28.

vss 35-38 - "The background for much of what is in these verses is likely from the apocryphal book of 2 Maccabees (2 Macc 6:18-7:42)" (Ryrie)

women received back their dead by resurrection - See 1 Kings 17:22-23 (the widow of Zarephath's son); 2 Kings 4:35-36 (the Shunammite's son).

vs 37 - "Tradition says that Isaiah was sawn in two." (Ryrie)

what was promised - "I.e., all that was included in the actual coming of the Messiah." (Ryrie)

vs 40 - This seems to be saying that God did not fulfill His promise to the OT believers while they were alive because He wanted to include the Hebrew believers of the first century (the Pentecost church) and, probably, also the believers of the Tribulation together in the promise which is now a better fulfillment because of what Christ has done.

better for us - because they (we) lived on this side of the Cross.

"Through faith, they obtained a good report.  The report was about their performance, which they did by faith.  Hence, this chapter ends as it began, demonstrating the faith of the Hebrew people as evidenced by their actions." (McLean)