Pastor Duke's Blog: Hebrews - Second to the last Lesson (Part XI)

Chapter Twelve

Introduction

Having finished with the “hall of faith” in Chapter 11, the author summarizes his thoughts at the beginning of chapter 12, then he moves on in the remainder of Hebrews to exhort his readers into taking full account and responding correctly to all that he has shown them.

νέφος [nephos /nef·os/] (cloud) v1

This is not nephele, which is the word for a detached and sharply outlined cloud. This is the word for a mass of cloud covering, a single large mass of clouds that fills the whole sky. What we would call a cloudy or overcast day.

μάρτυς [martus /mar·toos/] (witnesses) v1

The word here is “one who testifies, or can testify, to what he has seen or heard or knows by any other means.” In an ethical sense it was used in the early Church to designate those who had proved the strength and genuineness of their faith in Jesus by undergoing a violent death. This is the word that we get our word martyr from.

ἀγών [agon /ag·one/] (race) v1

This is a Greek athletic term speaking of a contest, a strenuous tough competition.

ὄγκος [ogkos /ong·kos/] (hinders) v1

This is an inadequate translation in the NIV. This word means bulk, mass, superfluous flesh. The obvious reference here is the athletic training period where a runner gets into shape, or a fighter loses the extra flesh he needs to get into “fighting shape”.

εὐπερίσπαστος [euperistatos /yoo·per·is·tat·os/] (entangles) v1

From eu meaning readily or deftly, cleverly, and the verb form of the rest of the word means to place itself around. It gives the picture of a sin that would hang on you like a long loose robe, again like a boxer trying to fight with his warm up robe or sweats on.

πρόκειμαι [prokeimai /prok·i·mahee/] (marked out) v1

This word gives the picture of a path or a road lying before us, like a road that stretches out before your eyes.

I have always heard this verse translated like we as Christians have this big arena of Old Testament Saints who are watching us run the race and urging and spurring us on. What the writer here intended is that more than spectators, these “clouds” are not to be looked for at looked at, they are there simply to remind us of the races that they themselves had run, and are to inspire us to “stay the course.” In context the sin that was easily entangling these readers was their un-faith.

ἀφοράω [aphorao /af·or·ah·o/] (fix our eyes) v2

To turn the eyes away from other things and to fix them on something. This word also has a secondary meaning of turning one’s mind to a certain thing. Again with the race analogy, we are to stop looking at anything that isn’t the finish line. The readers here are urged to take their eyes off of all the pomp and ceremony of the old and to fix their eyes and minds on the simplicity and realness of the new.

ἀρχηγός [archegos /ar·khay·gos/] (author) v2

This is a compound word made up of ago, to lead, and arche, the first. Together the word means the chief leader, one that takes the lead in anything and thus furnishes the example. In our context Jesus would be the chief leader of faith.

τελειωτής [teleiotes /tel·i·o·tace/] (perfector) v2

To carry through completely, to finish, to make perfect or complete. Jesus in His life of faith on earth became the perfect or complete example of the life of faith.

So what we have here is the idea that for the joy Jesus was to have after his work was done (Heb 1:9), he showed his faith by choosing to endure and suffer death on a cross. This fits nicely with the other examples of faith in chapter 11, how they all kept their collective eyes on the prize.

In verses 3 through 17 again the author is going to go into an argument that he touched on in chapter 6. That if these Hebrews will go on and continue in their faith, that is a sure sign that they are saved, whereas if they do not go on, that will also be a sure sign that they were never saved.

In verses 3 and 4 he asks the readers to consider how much persecution Jesus had to endure from sinful man, and consider this as they stand in the midst of their much less severe persecution.

παιδεία [paideia /pahee·di·ah/] (discipline) v5

This is the word used for the whole of training and education of children. It speaks also of instruction, which aims at the increase of virtue. Nowhere is this word used of punishment.

The author’s point in verses 5 and 6 is that the Lord is using these mild persecutions in an effort to educate and to clarify the people’s spiritual vision in an effort to get them to move on from the old towards the new.

In 7 through 10 the author makes several points about discipline. In the Old Testament, the Jews were taught that whenever they did something wrong God was going to punish them, with a drought or famine or whatever. The author here is hurrying to remind them that the persecution they are enduring now is only proving their son-ship, that is, proving it as long as they endure it. He then compares the discipline they received from the earthly fathers, as they saw fit, to the perfect discipline that they are receiving from God.

δοκέω [dokeo /dok·eh·o/] (thought best) v10

To be of opinion, to think, to suppose. Used of a subjective judgment that may or may not conform to fact.

This is the kind of discipline we receive from our earthly fathers, it may or may not be right, but we are called to respect them for it anyway. The discipline we receive from God is always for our good, and for His purposes.

γυμνάζω [gumnazo /goom·nad·zo/] (trained) v11

Word used of Greek athletes exercising in connection with their athletic games. To exercise in any way, either the body or the mind.

Again here we have a neat picture of God exercising us through discipline, getting us ready to run our race. The author says that no discipline seems at the time to be fruitful. This is true, you never know what kind of shape you are in until you start the race; it is only at that time you become aware of your spiritual fitness.

ἀνορθόω [anorthoo /an·orth·o·o/] (strengthen) v12

To restore to straightness or erectness, to reinvigorate. It was used of medical writers of the act of setting dislocated parts of the body.

Here we are encouraged to strengthen or straighten our hands for the work and our knees or legs for the race.

ὀρθός [orthos /or·thos/] (level) v13

Not so much in the sense of straight as distinguished from crooked, but more generally in the sense of right or plain, and in this passage even or smooth.

τροχιά [trochia /trokh·ee·ah/] (paths) v13

Literally a wheel track. A worn path in the road that makes it easier for carts to follow one after the other.

Here the born-again and saved Jews are encourage to make the “wheel-tracks” in the race course; to make it easier for others who are not so strong to follow their example. This is a really neat application for our lives today. Instead though we spend way too much time and effort making it harder for the weaker to follow us.

διώκω [dioko /dee·o·ko/] (make every effort) v14

To run swiftly in order to catch some person or thing, to run after, to press on. To pursue, to seek after eagerly, earnestly endeavor to acquire.

Again here the exhortation is to the believer. In the midst of persecution of any kind it is easy to become quarrelsome. We are exhorted to run after peace and acquire it with every man. This process again would help make the “wheel tracks” smooth. The holiness that is being talked about refers us back to 10:14 and 10:22 where we are to draw near to God with a cleansed conscience. A true acceptance of Jesus’ sacrifice on the cross will bring us into fellowship with God.

In verses 15 through 17 we read of some “see to its”. Again we are to strive to see that no one misses the gift of God. We are to watch and oversee to make sure that no bitter root springs up and defiles the body. We are to avoid the sin of Esau, who here is called godless or common or literally un-holy. These Jews were not to sell their birthright (salvation) to meet some physical need (end of persecution). It is interesting here that the author uses language that makes it plain in the Greek that Esau was sorry that this happened, therefore seeking the blessing with tears, but he could not change his heart and truly repent. Esau was sorry that it had happened, but not sorry that he had done it.

Again in verses 18 through 21, the author is conjuring up memories for these Jews about the revelation of the First Testament. How it was an actual mountain that could be touched, but no one dared. How the first was given in a dark and gloomy and terrifying setting so much so that even Moses was terrified.

Now in verses 22 - 24 the author compares that dark and terrifying day to the joy of the heavenly city Zion. It is compared to the festive atmosphere, to the joy of all the saints who had gone before. The author literally uses words that describe it as a party or celebration. In verse 24 he finishes, comparing again by bringing up Jesus’ blood, again hammering home the point of a better sacrifice.

In verse 25 it is God who speaks: first from Mt. Sinai, second from heaven, as it says in the first chapter, through His Son.

Verses 26 through 29 refer to a passage in Haggai;

Haggai 2:6 (NIV)

⁶“This is what the LORD Almighty says: ‘In a little while I will once more shake the heavens and the earth, the sea and the dry land. ^{^[1]}