11:24 Moses refused the fame he could have in Egypt if he would have capitalized on his position as the adopted son of Pharaoh’s daughter (cf. Ex. 2:10).
11:25 with the people of God. Moses would have sinned had he refused to take on the responsibility God gave him regarding Israel, and he had a clear and certain conviction that “God would deliver them by his hand” (Acts 7:25). Moses repudiated the pleasures of Egypt.
11:26 reproach of Christ. Moses suffered reproach for the sake of Christ in the sense that he identified with Messiah’s people in their suffering (v. 25). In addition, Moses identified himself with the Messiah because of his own role as leader and prophet (cf. 12:2; Deut. 18:15; Pss. 69:9; 89:51). Moses knew of the sufferings and glory of the Messiah (cf. John 5:46; Acts 26:22, 23; 1 Pet. 1:10–12). Anyone who suffers because of genuine faith in God and for the redemptive gospel suffers for the sake of Christ (cf. 13:12, 13; 1 Pet. 4:14).
11:27 forsook Egypt. Moses left Egypt for the first time when he fled for his life after killing the Egyptian slave master (Ex. 2:14, 15). That time he did fear Pharaoh’s wrath. On the second occasion, he turned his back on Egypt and all that it represented. This leaving was not for fear of Pharoah, so it is the one in view here. seeing Him. Moses’ faith was such that he responded to God’s commands as though God were standing visibly before him. This was the basis for his loyalty to God, and it should be a believer’s example for loyalty (cf. 2 Cor. 4:16–18).
11:28 Passover. See Ex. 12.
11:29 Red Sea. Ex. 14, 15. When they first reached the shores of the Red Sea, the people feared for their lives (Ex. 14:11, 21). But upon hearing Moses’ pronouncement of God’s protection (Ex. 14:13, 14), they went forward in faith.
11:30 Jericho. See Josh. 6. The people did nothing militarily to cause the fall of Jericho; they simply followed God’s instructions in faith. Cf. 2 Cor. 10:4.
11:31 Rahab. See Josh. 2:1–24; 6:22–25; Matt. 1:5; James 2:25.
11:32 All of the men listed in this verse held a position of power or authority, but none of them is praised for his personal status or abilities. Instead, they are recognized for what each one had accomplished by faith in God. They are not listed chronologically, but are listed in pairs with the more important member mentioned first (cf. 1 Sam. 12:11). See Judg. 6–9 (Gideon); 4, 5 (Barak); 13–16 (Samson); 11, 12 (Jephthah). David. David is the only king mentioned in this verse. All the others are judges or prophets. David could also be considered a prophet (see 4:7; 2 Sam. 23:1–3; Mark 12:36). Cf. 1 Sam. 13:14; 16:1, 12; Acts 13:22. Samuel and the prophets. Samuel was the last of the judges and the first of the prophets (cf. 1 Sam. 7:15; Acts 3:24; 13:20). He anointed David as king (1 Sam. 16:13) and was known as a man of intercessory prayer (1 Sam. 12:19, 23; Jer. 15:1).
11:33–38 The many accomplishments and sufferings described in these verses apply generally to those faithful saints. Some experienced great success, whereas others suffered great affliction. The point is that they all courageously and uncompromisingly followed God, regardless of the earthly outcome. They placed their trust in Him and in His promises (cf. 6:12; 2 Tim. 3:12).
11:33 subdued kingdoms. Joshua, the judges, David, and others. worked righteousness. Righteous kings like David, Solomon, Asa, Jehoshaphat, Joash, Hezekiah, and Josiah. obtained promises. Abraham, Moses, David, and Solomon. stopped the mouths of lions. Samson (Judg. 14:5, 6), David (1 Sam. 17:34, 35), Daniel (Dan. 6:22).
11:34 quenched the violence of fire. Shadrach, Meshach, and Abednego (Dan. 3:19–30). escaped the edge of the sword. David (1 Sam. 18:4, 11; 19:9, 10), Elijah (1 Kin. 19:1–3, 10), and Elisha (2 Kin. 6:15–19). weakness. Ehud (Judg. 3:12–30), Jael (Judg. 4:17–24), Gideon (Judg. 6:15, 16; 7:1–25), Samson (Judg. 16:21–30), and Hezekiah (Is. 38:1–6). Cf. 1 Cor. 1:27; 2 Cor. 12:10.
11:35 Women received their dead. The widow of Zarephath (1 Kin. 17:22) and the woman of Shunem (2 Kin. 4:34). tortured. The word indicates that they were beaten to death while strapped to some sort of rack (cf. 2 Macc. 6, 7 about Eleazar and the mother with 7 sons who were martyrs). better resurrection. See note on 9:27. The deliverance from certain death or near death would be like returning from the dead, but would not be the promised resurrection. This was especially true of those who had died and were raised. The first time they were raised from the dead was merely resuscitation, not the true and glorious final resurrection (Dan. 12:2; cf. Matt. 5:10; James 1:12).
11:36 others. Joseph (Gen. 39:20), Micaiah (1 Kin. 22:27), Elisha (2 Kin. 2:23), Hanani (2 Chr. 16:10), Jeremiah (Jer. 20:1–6; 37:15), and others (2 Chr. 36:16).
11:37 stoned. The prophet Zechariah (son of Jehoiada) was killed in this fashion (see notes on 2 Chr. 24:20–22; Matt. 23:35). sawn in two. According to tradition, this was the method Manasseh employed to execute Isaiah. slain with the sword. Urijah the prophet died in this fashion (Jer. 26:23; cf. 1 Kin. 19:10). However, the expression here may refer to the mass execution of God’s people; several such incidents occurred during the time of the Maccabees in the 400 years between the OT and NT (see Introduction to the Intertestamental Period). wandered about. Many of God’s people suffered from poverty and persecution (cf. Ps. 107:4–9).
11:38 See 1 Kin. 18:4, 13; 19:9.
11:39, 40 something better. They had faith in the ultimate fulfillment of the eternal promises in the covenant (v. 13). See Introduction: Historical and Theological Themes.
11:40 apart from us. The faith of OT saints looked forward to the promised salvation, whereas the faith of those after Christ looks back to the fulfillment of the promise. Both groups are characterized by genuine faith and are saved by Christ’s atoning work on the cross (cf. Eph. 2:8, 9).
Hebrews 12
12:1 Therefore. This is a very crucial transition word offering an emphatic conclusion (cf. 1 Thess. 4:8) to the section which began in 10:19. witnesses. The deceased people of chap. 11 give witness to the value and blessing of living by faith. Motivation for running “the race” is not in the possibility of receiving praise from “observing” heavenly saints. Rather, the runner is inspired by the godly examples those saints set during their lives. The great crowd is not comprised of spectators but rather is comprised of ones whose past life of faith encourages others to live that way (cf. 11:2, 4, 5, 33, 39). let us. The reference is to those Hebrews who had made a profession of Christ, but had not gone all the way to full faith. They had not yet begun the race, which starts with salvation. The writer has invited them to accept salvation in Christ and join the race. every weight. Different from the “sin” mentioned next, this refers to the main encumbrance weighing down the Hebrews which was the Levitical system with its stifling legalism. The athlete would strip away every piece of unnecessary clothing before competing in the race. The outward things emphasized by the Levitical system not only impede, they “ensnare.” sin. In this context, this focuses first on the particular sin of unbelief—refusing to turn away from the Levitical sacrifices to the perfect sacrifice, Jesus Christ (cf. John 16:8–11), as well as other sins cherished by the unbeliever. endurance. Endurance is the steady determination to keep going, regardless of the temptation to slow down or give up (cf. 1 Cor. 9:24, 25). race. The athletic metaphor presents the faith-filled life as a demanding, grueling effort. The Eng. word “agony” is derived from the Gr. word used here. See note on Matt. 7:14.
12:2 looking. They were to fix their eyes on Jesus as the object of faith and salvation (cf. 11:26, 27; Acts 7:55, 56; Phil. 3:8). author. See note on 2:10. The term means originator or preeminent example. finisher. See note on 5:14. The term is lit. “perfecter,” having the idea of carrying through to perfect completion (cf. John 19:30). the joy. Jesus persevered so that He might receive the joy of accomplishment of the Father’s will and exaltation (cf. 1:9; Ps. 16:9–11; Luke 10:21–24). right hand. See note on 1:3.
12:3 consider Him. Jesus is the supreme example of willingness to suffer in obedience to God. He faced “hostility” (the same word as “spoken against” in Luke 2:34) and endured even the cruel cross. T
he same opposition is faced by all who follow Him (Acts 28:22; Gal. 6:17; Col. 1:24; 2 Tim. 3:12). weary and discouraged. Believers’ pressures, exhaustion, and persecutions (cf. Gal. 6:9) are as nothing compared to Christ’s.
12:4 bloodshed. None of the Hebrews had experienced such intense exhaustion or persecution that it brought them to death or martyrdom. Since Stephen (Acts 7:60), James (Acts 12:1), and others (cf. Acts 9:1; 22:4; 26:10) had faced martyrdom in Jerusalem, it would appear to rule out that city as the residence of this epistle’s recipients (see Introduction: Author and Date).
12:5, 6 Here the writer recalls and expounds Prov. 3:11, 12. Trials and sufferings in the Christian’s life come from God who uses them to educate and discipline believers by such experiences. Such dealings are evidence of God’s love for His own children (cf. 2 Cor. 12:7–10).
12:6 scourges. This refers to flogging with a whip, a severe and painful form of beating that was a common Jewish practice (cf. Matt. 10:17; 23:34).
12:7, 8 sons. Because all are imperfect and need discipline and training, all true children of God are chastened at one time or another, in one way or another.
12:8 illegitimate. The word is found only here in the NT, but is used elsewhere in Gr. literature of those born to slaves or concubines. There could be in this an implied reference to Hagar and Ishmael (Gen. 16), Abraham’s concubine and illegitimate son.
12:9 subjection. Respect for God equals submission to His will and law, and those who willingly receive the Lord’s chastening will have a richer, more abundant life (cf. Ps. 119:165). Father of spirits. Probably best translated as “Father of our spirits,” it is in contrast to “human fathers” (lit. “fathers of our flesh”).
12:10 our profit. Imperfect human fathers discipline imperfectly; but God is perfect and therefore His discipline is perfect and always for the spiritual good of His children.
12:11 fruit of righteousness. This is the same phrase as in James 3:18. trained. The same word was used in 5:14 and translated “exercised” (see note there; cf. 1 Tim. 4:7).
12:12–17 This passage exhorts believers to act on the divine truths laid out in the previous passages. Truth that is known but not obeyed becomes a judgment rather than a benefit (cf. 13:22).
12:12, 13 The author returns to the race metaphor begun in vv. 1–3 (cf. Prov. 4:25–27) and incorporates language taken from Is. 35:3 to describe the disciplined individual’s condition like a weary runner whose arms drop and knees wobble. When experiencing trials in his life, the believer must not allow the circumstances to get the best of him. Instead, he must endure and get his second wind so as to be renewed to continue the race.
12:14 Pursue…holiness. In this epistle, it is explained as 1) a drawing near to God with full faith and a cleansed conscience (10:14, 22), and 2) a genuine acceptance of Christ as the Savior and sacrifice for sin, bringing the sinner into fellowship with God. Unbelievers will not be drawn to accept Christ if believers’ lives do not demonstrate the qualities God desires, including peace and holiness (cf. John 13:35; 1 Tim. 4:3; 5:23; 1 Pet. 1:16).
12:15 looking carefully. Believers are to watch their own lives, so as to give a testimony of peace and holiness, as well as to look out for and help those in their midst who are in need of salvation. fall short of the grace of God. See notes on 4:1; 6:6; 10:26. This means to come too late and be left out. Here is another mention of the intellectually convinced Jews in that assembly, who knew the gospel and were enamored with Christ, but still stood on the edge of apostasy. root of bitterness. This is the attitude of apostates within the church who are corruptive influences. Cf. Deut. 29:18.
12:16, 17 See Gen. 25:29–34 and 27:1–39. Esau desired God’s blessings, but he did not want God. He regretted what he had done, but he did not repent. Esau is an example of those who willfully sin against God and who are given no second chance because of their exposure to the truth and their advanced state of hardness (cf. 6:6; 10:26). Esau was an example of the “profane” person.
12:16 fornicator. In this context, it refers to the sexually immoral in general. Apostasy is often closely linked with immorality (cf. 2 Pet. 2:10, 14, 18; Jude 8, 16, 18).
12:18–29 The writer proceeds to give an exposition based upon Israel’s encounter with God at Mt. Sinai (see Ex. 19, 20; Deut. 4:10–24).
12:18 See Ex. 19:12, 13; Deut. 4:11; 5:22.
12:19 sound of a trumpet. See Ex. 19:16, 19; Deut. 4:12.
12:20 Quoted from Ex. 19:12, 13 (cf. 20:19; Deut. 5:23, 24).
12:21 Quoted from Deut. 9:19.
12:22 Mount Zion. As opposed to Mt. Sinai, where God gave the Mosaic law which was foreboding and terrifying, Mt. Zion here is not the earthly one in Jerusalem, but God’s heavenly abode, which is inviting and gracious. No one could please God on Sinai’s terms, which was perfect fulfillment of the law (Gal. 3:10–12). Zion, however, is accessible to all who come to God through Jesus Christ (cf. Ps. 132:13, 14; Is. 46:13; Zech. 2:10; Gal. 4:21–31). Mount Zion…city of the living God… heavenly Jerusalem. These are synonyms for heaven itself. For a description of the abode of God, the city of Jerusalem in heaven, see notes on Rev. 21:1—22:5. innumerable. The Gr. word is often translated 10,000. See Rev. 5:11, 12.
12:23 general assembly. The term here means “a gathering for public festival.” It does not likely describe a distinct group as if different from the church, but describes the attitude of the innumerable angels in heaven in a festal gathering around the throne of God. church of the firstborn. The firstborn is Jesus Christ (see note on 1:6). The “church” is comprised of believers who are fellow heirs with Christ, the preeminent One among many brethren (Rom. 8:17, 29). just men made perfect. See notes on 5:14 (cf. 11:40). These are the OT saints in distinction from the “church of the firstborn,” who are the NT believers.
12:24 Mediator. See note on 7:22 (cf. 8:6–10; 9:15). better things. See notes on 6:9; 9:23. Abel’s sacrifice was pleasing to God because it was offered in faith and obedience (cf. 11:4), but it had no atoning power. Jesus’ blood alone was sufficient to cleanse sin (cf. 1 John 1:7). The sacrifice of Christ brought redemption (9:12), forgiveness (9:26), and complete salvation (10:10, 14). than that of Abel. The blood of Abel’s sacrifice only provided a temporary covering, but Christ’s blood sacrifice declares eternal forgiveness (cf. Col. 1:20).
12:25 refused. See note on v. 19, where the same word describes the conduct of the Israelites at Mt. Sinai. much more. The consequences for apostates is dire indeed. The judgment to be experienced and the expected terror is far in excess of that on Mt. Sinai.
12:26 Quoted from Hag. 2:6.
12:26, 27 shook the earth. At Mt. Sinai, God shook the earth. From Zion, He will shake the heavens, the entire universe (cf. Is. 13:13; 34:4; 65:17, 22; 2 Pet. 3:10–13; Rev. 6:12–14; 20:11; 21:1).
12:27 Everything physical (“things…being shaken”) will be destroyed; only eternal things (“which cannot be shaken”) will remain.
12:28 kingdom. God will create “a new heaven and a new earth…the holy city, New Jerusalem” (Rev. 21:1, 2), which will be eternal and immovable. let us have grace. See note on 4:16. with reverence and godly fear. See note on 11:7 (cf. 5:7). The second word has to do with the apprehension felt due to being in God’s presence.
12:29 consuming fire. See Deut. 4:24. God’s law given at Sinai prescribed many severe punishments, but the punishment is far worse for those who reject His offer of salvation through His own Son, Jesus Christ (cf. Luke 3:16, 17). This verse is to be related to 10:29–31.
Hebrews 13
13:1 The last chapter of the epistle focuses on some of the essential practical ethics of Christian living. These ethics help portray the true gospel to the world, encourage others to believe in Christ, and bring glory to God. The first of these is love for fellow believers (cf. John 13:35). Although the primary reference would be to Christians, the writer must have had emotions similar to those of the Apostle Paul when it came to considering his fellow Hebrews (see Rom. 9:3, 4).
13:2 entertain. T
he second grace needing development was the extension of love to those who were strangers (cf. Rom. 12:13; 1 Tim. 3:2). Hospitality in the ancient world often included putting up a guest overnight or longer. This is hardest to do when experiencing a time of persecution. The Hebrews would not know whether a guest would prove to be a spy or a fellow believer being pursued. angels. This is not given as the ultimate motivation for hospitality but to reveal that one never knows how far-reaching an act of kindness might be (cf. Matt. 25:40, 45). This is exactly what happened to Abraham and Sarah (Gen. 18:1–3), Lot (Gen. 19:1, 2), Gideon (Judg. 6:11–24), and Manoah (Judg. 13:6–20).
13:3 yourselves. Believers should be able to identify with the suffering of others because they also suffer physical (“in the body”) pain and hardship.
13:4 honorable. God highly honors marriage, which He instituted at creation (Gen. 2:24); but some people in the early church considered celibacy to be holier than marriage, an idea Paul strongly denounces in 1 Tim. 4:3 (see notes on 1 Cor. 7). Sexual activity in a marriage is pure, but any sexual activity outside marriage brings one under divine judgment. God will judge. God prescribes serious consequences for sexual immorality (see notes on Eph. 5:3–6).
13:5 covetousness. Lusting after material riches is “a root of all kinds of evil, for which some have strayed from the faith in their greediness” (1 Tim. 6:10; cf. 1 Tim. 3:3). I will never. Quoted from Gen. 28:15; Deut. 31:6, 8; Josh. 1:5; 1 Chr. 28:20. Believers can be content in every situation because of this promise. Five negatives are utilized in this statement to emphasize the impossibility of Christ deserting believers. It is like saying “there is absolutely no way whatsoever that I will ever, ever leave you.”
13:6 boldly. Not the usual word for boldness, this word has the idea of being confident and courageous. Cf. its use in Matt. 9:2; 2 Cor. 5:6, 8. Quoted from Ps. 118:6.
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