During extended times of great physical exertion, like a marathon, an athlete must train themselves to overcome the natural physical obstacles. The first thing that happens to a runner when they start to tire is that their arms drop. The position and motion of the arms are extremely important in running, to maintain proper body coordination and rhythm. Your arms actually help you pull through your stride, and they are the first parts of the body to show fatigue. The second to go are the knees. First the arms begin to droop and then the knees begin to wobble. But if you concentrate on the drooping or the wobbling, you are finished. The only way you can hope to continue is by focusing on the goal.
One of the strategies that experienced runners use is running in packs. In doing so they are better able to gauge the pace they are traveling at and mitigate the drag by rotating with other runners who will bear head on brunt of wind resistance. There is often an emotional component as well. In the pack, runners will encourage one another to press on towards the goal. Everyone is exhausted but the commaradie and mutual encouragement become a great motivator to continue.
For the believers addressed in the book of Hebrews they were at a critical juncture. Many had come out of the practice of Judaism and now were experiencing resistance. Hostility from other Jews and the lure of going back to the life of Judaism was taking its toil. People began to question if being a follower of `the Way` was still worth it. They wondered if they would have the strength to continue and began to get off track.
After explaining `The Way of faith, the writer was encouraging the Hebrews to run the race of faith. He explained to them not to get bitter over the difficulties they were presently facing and run with the pack together towards the goal. He warned them of the dangers of going back or going it alone.
In order avoid becoming bitter in running the race of faith, the author of Hebrews in verses 12–17 gives three exhortations for: 1) Continuance (Hebrews 12:12–13), 2) Diligence (Hebrews 12:14), and for 3) Vigilance (Hebrews 12:15-17).
They are addressed first of all to believers, although they apply to unbelievers as well. The writer is saying, “On the basis that you should be in the race of faith to win and that your suffering is part of God’s loving discipline for your good, here are three things you should concentrate on doing.”
1) Continuance to avoid Bitterness (Hebrews 12:12–13)
Hebrews 12:12-13 [12]Therefore lift your drooping hands and strengthen your weak knees, [13]and make straight paths for your feet, so that what is lame may not be put out of joint but rather be healed. (ESV)
The readers are allowing themselves to grow disheartened amid the persecutions that have been coming upon them. This laming, paralyzing discouragement they are fully able to shake off and so are able to straighten themselves up again in the full strength of faith (Lenski, R. C. H. (1938). The interpretation of the Epistle to the Hebrews and of the Epistle of James (441). Columbus, OH: Lutheran Book Concern.)
• When we experience spiritual drooping hands/hands that are weak and weak/feeble knees, the source of our only hope is in “fixing our eyes on Jesus, the author and perfecter of faith” (12:2).
Please turn to Isaiah 35 (p.595)
The metaphor of drooping hands and weak knees is from Isaiah. The faithful in Israel had been through a lot. They had many evil kings, some false prophets, generally disobedient and stubborn fellow Israelites, powerful enemies who threatened them, and seemingly no prospect of ever living in their own land in peace. They were bitter, discouraged and despondent, ready to give up. So the prophet reminds them of the coming kingdom:
Isaiah 35:1-2 [35:1]The wilderness and the dry land shall be glad; the desert shall rejoice and blossom like the crocus; [2]it shall blossom abundantly and rejoice with joy and singing. The glory of Lebanon shall be given to it, the majesty of Carmel and Sharon. They shall see the glory of the LORD, the majesty of our God. (ESV)
Then he counsels them to counsel each other:
Isaiah 35:3-4 [3]Strengthen the weak hands, and make firm the feeble knees. [4]Say to those who have an anxious heart, "Be strong; fear not! Behold, your God will come with vengeance, with the recompense of God. He will come and save you." (ESV)
• In other words, “Don’t give up now. A better day is coming. Look to that and you will have the encouragement and strength you need. Victory is ahead!”
The emphasis of Hebrews 12:12 is the same as that of Isaiah 35:3–4. We are not told to strengthen our hands or our weak and feeble knees, but the hands and the knees, regardless of whose they are. It is expressed in the plural form of `your` here. The plural imperative (strengthen, Gk “lift up”) implies a joint effort by many. We can help each other draw upon the resources of Christ by offering encouraging words and mutual prayers, sharing our experiences and sometimes simply being with someone who is under going trial (Stedman, R. C. (1992). Hebrews. The IVP New Testament Commentary Series (Heb 12:4). Downers Grove, IL: InterVarsity Press.)
In other words, we are not to concentrate on our own weaknesses or bitterness but to help strengthen other Christians in theirs. One of the surest ways to be encouraged ourselves is to give encouragement to someone else, “encouraging one another; and all the more, as you see the day drawing near” (Heb. 10:25). One of the best ways to keep continuing is to encourage others to continue.
For ourselves, our action is to make straight paths for your feet in verse 13. The command to “make straight” comes from the word from which we derive our English word orthopedic. The sense is, “make upright or straight”—or in modern coaching terms, “Straighten up! Get those hands and feet up! (Hughes, R. K. (1993). Hebrews: An anchor for the soul. Preaching the Word (20179). Wheaton, IL: Crossway Books.)
The reason why it is challenging to “make straight” is because of the paths. Most “paths” encountered in nature wind and dip along with the terrain. A “straight path,” however, has most likely been constructed by someone who took the effort to move the rocks, level out the holes, and even clear away little pebbles that would be hard on one’s feet. This picture of making a straight path ties in with the “righteousness” (12:11) that results in the life of a person who has faced discipline and has worked to remove any stumbling blocks that would impede progress. Hard work obviously helps, but it has another benefit for those who follow behind. (Barton, B. B., Veerman, D., Taylor, L. C., & Comfort, P. W. (1997). Hebrews. Life Application Bible Commentary (215). Wheaton, IL: Tyndale House Publishers.)
Please turn to Proverbs 4 (p.530)
Paths (trochia) refers to the tracks left by the wheels of a cart or chariot, which later travelers follow. When we run, we leave a track behind us, which will either lead or mislead others. We should take great care that the tracks we leave are straight. The only way we will leave a straight track is to live right and run a straight course.
Proverbs 4:25-27 [25]Let your eyes look directly forward, and your gaze be straight before you. [26]Ponder the path of your feet; then all your ways will be sure. [27]Do not swerve to the right or to the left; turn your foot away from evil. (ESV)
Using the context of verse 13, to make straight paths for your feet means to stay in our own lane in the race. When you get out of your lane, you not only disqualify yourself but often interfere with other runners. A runner never intentionally gets out of his lane; he only does so when he is distracted or careless, when he loses his concentration on the goal, or when fatigue robs him of the will to win.
• When we set out in the race of faith, nothing should distract us or cause us to waver or change course. If we do, we will not only stumble ourselves but cause others to stumble as well.
For those who are bitter and distracted, Hebrews 12:13 calls them lame. Normally, those whose limbs are lame cannot compete in the race. Christians who are prepared to heed the writer’s pastoral instruction, however, have the prospect that even the lame will not be disabled but will experience the healing that God provides to those whose purpose is narrowly determined by Christ (Lane, W. L. (1998). Vol. 47B: Hebrews 9–13. Word Biblical Commentary (427). Dallas: Word, Incorporated.)
If the lame does not refer ultimately to a physical condition, what is it then? The exhortation implies that the readers are acting as though spiritually paralyzed (Morris, L. (1981). Hebrews. In F. E. Gaebelein (Ed.), The Expositor's Bible Commentary, Volume 12: Hebrews Through Revelation (F. E. Gaebelein, Ed.) (139). Grand Rapids, MI: Zondervan Publishing House.)
Being spiritually lame can apply to weak, limping Christians, who are easily tripped up or misled. It is certainly true that our weaker brothers will be among the first to be hurt by our poor example (cf. Rom. 14). A poor testimony can cause irreparable harm, many times without our knowing it. It can cause an already limping unbeliever to be put out of joint, completely dislocated spiritually.
Just as the lame does not ultimately refer to a physical condition, the healing has another spiritual referent as well. God wants unbelievers healed spiritually, as in being be saved from the wrath of God (Rom. 5). It is not His desire that any person should perish (2 Pet. 3:9). This is a serious exhortation indeed—to be sure that our living does not cause anyone become bitter to the things of God and reject the gospel (Matt. 5:13–16).
Illustration: ``RUNNING THE RACE``. The Eighth Olympiad of modern times began on July 5, 1924, and was held in the city of Paris, France. Over forty-five countries were represented, and the stadium swelled to a crowd of 60,000 spectators. Among the competitors from Great Britain, Eric Liddell, a Scot with wings on his feet, had come under the shadow of controversy. As a Christian, Liddell held the conviction that he should not run on Sunday, which he considered the Sabbath. Months before the Olympic games Liddell informed Great Britain’s Olympic committee that he would not be able to participate in the preliminary heat for the hundred-meter run. As the Olympics drew near, the criticism of Liddell’s “fanaticism” increased, but he doggedly refused. As Harold Abrahams ran the hundred-meter preliminary, Eric Liddell preached to a congregation in the Scots Kirk in another part of Paris. Abrahams went on to win the final in that race and set a world record that would stand for fifty-six years.
On the following Tuesday, Liddell and Abrahams both qualified for a place in the two hundred-meter final, to be held on the following day. Eric Liddell had set a new world record of 47.6 seconds. Afterward he embarked on a career as a missionary to China, where he died eventually in a Chinese prison. His life evidenced a long-term focus on Christ as his reference point. In all things he took his cues from the Lord Jesus, who was his example, sustainer, and guide. Because he had thrown off hindrances to his spiritual race and had chosen a path of perseverance, Liddell had a clear view of Christ and his call, and he abides as a strong example of the Christian life lived nobly.(Catherine Swift, “Olympic Gold,” in More Stories for the Heart, ed. Alice Gray (Sisters, Ore.: Multnomah, 1997), 94–97. Liddell’s story is told dramatically, if not completely accurately, in the powerful, award-winning film Chariots of Fire.)
Liddell, even in the midst of much hostility kept his eyes on Jesus, who has shown us what to scorn and what to hold as a cause of joy, and joy is set before us if we will persevere in the race (Guthrie, G. (1998). Hebrews. The NIV Application Commentary (410–411). Grand Rapids, MI: Zondervan Publishing House.)
2) Diligence to avoid Bitterness (Hebrews 12:14)
Hebrews 12:14 [14]Strive for peace with everyone, and for the holiness without which no one will see the Lord. (ESV)
The athletic metaphor is now abandoned, and the same teaching is expressed in straightforward ethical terms (Bruce, F. F. (1990). The Epistle to the Hebrews (Rev. ed.). The New International Commentary on the New Testament (348). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.)
The verb διώκειν, “to strive or peruse,” connotes an earnest pursuance. The implied intensity underscores the urgency with which this pastoral directive is addressed to the community (TDNT G. Kittel and G. Friedrich, eds., tr. G. W. Bromiley Theological Dictionary of the New Testament, 10 vols., ET (Grand Rapids: Eerdmans, 1964–76)). The stress falls on active Christian effort in response to divine gifts. (Lane, W. L. (1998). Vol. 47B: Hebrews 9–13. Word Biblical Commentary (449). Dallas: Word, Incorporated.)
Striving for/pursuing peace primarily relates to loving others, and striving for/pursuing holiness/righteousness primarily to loving God. If we love others, we will be at peace with them, and if we love God we will live holy lives.
Please turn to James 3 (p.1012)
Rather surprisingly, the ‘peace’ and ‘holiness’ that believers are to work at urgently are divine gifts which they have already received through the gospel. ‘Peace’ is an objective reality that has been won through Christ’s sacrificial death. ‘It is a gift of eschatological salvation as well as a sign that points to the presence of the new age and to the future perfection’. … Similarly, ‘holiness’ has been procured for believers through Christ’s single offering of himself. By his definitive cleansing of our consciences we are able to approach God now (10:10, 14). Also, apart from his working in us through disciplinary sufferings it is not possible to share in his holiness fully on the final day (12:10) (O'Brien, P. T. (2010). The Letter to the Hebrews. The Pillar New Testament Commentary (472). Grand Rapids, MI; Nottingham, England: William B. Eerdmans Publishing Company.)
James 3:13-18 [13]Who is wise and understanding among you? By his good conduct let him show his works in the meekness of wisdom. [14]But if you have bitter jealousy and selfish ambition in your hearts, do not boast and be false to the truth. [15]This is not the wisdom that comes down from above, but is earthly, unspiritual, demonic. [16]For where jealousy and selfish ambition exist, there will be disorder and every vile practice. [17]But the wisdom from above is first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial and sincere. [18]And a harvest of righteousness is sown in peace by those who make peace. (ESV)
A life that is truly saved is seen in holiness. Lest anyone believe that they love God and be deceived that such a life could be reflected in unrepentant, unmitigated evil, we see the warning that such a life is headed to destruction. Without holiness, no one will see the Lord. There is a two fold implication for that seeing. The person leading an unrepentant, evil life will not see the lord, referring to one’s spiritual eyes, in the sense of responding to the gospel. In this context it may be metaphorical of “understanding.” (Utley, R. J. (1999). Vol. Volume 10: The Superiority of the New Covenant: Hebrews. Study Guide Commentary Series (129). Marshall, Texas: Bible Lessons International.)
Others will not see Him in such a persons life also. That actually might be the primary referent for the passage does not read, “without which you will not see the Lord,” but without which no one will see the Lord. In other words, when unbelievers see a Christian’s peacefulness and holiness, they are attracted to the Lord. Jesus said, “By this all men will know that you are My disciples, if you have love for one another” (John 13:35). It is a means of drawing people to Christ, apart from whom no one will see the Lord. As we run the race, leaving a straight path, showing love to all by peacemaking, and showing love to God by holiness, people will see the Lord.
Illustration: The great missionary David Brainerd, who spent his brief life (he died before the age of thirty) ministering to American Indians, wrote in his journal these words: “I never got away from Jesus and him crucified. When my people were gripped by this great evangelical doctrine of Christ and him crucified, I had no need to give them instructions about morality. I found that one followed as the sure and inevitable fruit of the other.”
He also said this in another place: “I find my Indians begin to put on the garments of holiness and their common life begins to be sanctified even in small matters when they are possessed by the doctrine of Christ and him crucified.”
What Brainerd was saying was this: when a Christian realizes who Christ is and what Christ has done for him so graciously, as we have been seeing, it tends to have a dramatic effect on this life, not only in salvation but in holiness (Michael P. Green. (2000). 1500 illustrations for biblical preaching (188). Grand Rapids, MI: Baker Books.)
3) Vigilance to avoid Bitterness (Hebrews 12:15-17)
Hebrews 12:15-17 [15]See to it that no one fails to obtain the grace of God; that no "root of bitterness" springs up and causes trouble, and by it many become defiled; [16]that no one is sexually immoral or unholy like Esau, who sold his birthright for a single meal. [17]For you know that afterward, when he desired to inherit the blessing, he was rejected, for he found no chance to repent, though he sought it with tears. (ESV)
Without holiness no one will see the Lord, therefore see to it that no one fails. In a reference to taking action and having others ``
see` the saints of God should see to it that they act. This a PRESENT ACTIVE PARTICIPLE, it is not a casual observance to seeing what is going on around, but an active observation (Utley, R. J. (1999). Vol. Volume 10: The Superiority of the New Covenant: Hebrews. Study Guide Commentary Series (129). Marshall, Texas: Bible Lessons International.)
See to it translates a single Greek word (episkopeō), which is closely related to episkopos (an overseer, or bishop, and synonymous with elder). We are to have oversight of each other, helping each other grow in holiness and Christlikeness. Much of the book of Hebrews talks about others in the assembly of God. We are to have particular vigilance over one another that none of God’s people succumb to a spirit of bitterness.
We are exhorted, commanded, to make every effort to see to it that no one fails to obtain/comes short of the grace of God. The word “fail” is hustereo (ὑστερεο) “to come late or too tardily.” In Heb. 4:1 it means “to be left behind in the race and so fail to reach the goal, to fall short of the end.” It is used here with the preposition apo (ἀπο) which means “off, away from,” and means “to fall back from,” implying a previous attainment. The participle is in the present tense and thus speaks of something in progress. This exactly describes the situation of this unsaved Jew who has allowed himself to be led along by the Holy Spirit in His pre-salvation work of convicting the sinner of sin, and of bringing him to the place of repentance (Ch. 6). These Jews were thus the recipients of the grace of God up to this point. The writer is concerned that they might fall back from this grace to the temple sacrifices again, and thus be irrevocably lost (Ch. 6). It should be clear that the writer is not here speaking of the Jew who had already put his faith in Messiah as High Priest. That person could not fall back to the sacrifices (6:9). He has been the recipient of the work of the Spirit by whom he was regenerated, baptized into Jesus Christ as his Head and into the Body of Christ, and permanently indwelt, and sealed with the Spirit by God the Father until the glorification of his body (Wuest, K. S. (1997). Wuest's word studies from the Greek New Testament: For the English reader (Heb 12:15). Grand Rapids: Eerdmans)
Please turn to Deuteronomy 29 (p.171)
There are some we have associated with, who may have come to corporate worship, heard the word of God, experienced the care and fellowship of the community and even realized that they were sinners, but have fallen away. They no longer regularly attend worship because it now seems boring; they don’t want to hear or study the word of God in teaching for it is too convicting or seems irrelevant. These ones are falling back of the pack and if continue long enough will fail to reach the goal of faith and obedience. This is an activity currently in progress. We who are part of the pack, running towards the goal are to encourage the stragglers to strive for the finish: come to faith and obedience. Lest the race ends, in death or Christ comes again, and the realization occurs that they are now too late and experience eternal grief.
Moses warned the Israelites in the wilderness:
Deuteronomy 29:18-19 [18]Beware lest there be among you a man or woman or clan or tribe whose heart is turning away today from the LORD our God to go and serve the gods of those nations. Beware lest there be among you a root bearing poisonous and bitter fruit, [19]one who, when he hears the words of this sworn covenant, blesses himself in his heart, saying, 'I shall be safe, though I walk in the stubbornness of my heart.' This will lead to the sweeping away of moist and dry alike. [20]The LORD will not be willing to forgive him, but rather the anger of the LORD and his jealousy will smoke against that man, and the curses written in this book will settle upon him, and the LORD will blot out his name from under heaven. (ESV)
• Moses cautioned that the day the Hebrews chose to turn from God, a root of bitterness would be planted that would produce bitter poison. If such a person assumes to have God’s blessing and then proceeds to disobey, this plants an evil seed that begins to grow out of control, eventually yielding a crop of sorrow and pain—whenever it springs up, many are corrupted by its poison. But believers can watch out that this doesn’t happen. If the “bitter root” never finds fertile soil, its bitter fruit will never develop. Christians must watch out for these false roots because they do not really belong among God’s people. Christians should not allow people who undermine faith to remain in the church. Their influence may not be noticeable at first, but it will come (cf. 2 Peter 2). (Barton, B. B., Veerman, D., Taylor, L. C., & Comfort, P. W. (1997). Hebrews. Life Application Bible Commentary (218–219). Wheaton, IL: Tyndale House Publishers.)
The root of bitterness, described in Dt. 28:18 as “bitter fruit” refers to a person who is superficially identified with God’s people, and who falls back into paganism. But he is no ordinary apostate. Such a person is arrogant and defiant concerning the things of God. They thumb their noses at the Lord. God’s response to such boastful unbelief is harsh and final (v. 20). Bitterness results from intense animosity and resentment. This bitter “root” bears bitter fruit, such as ill-will, unresolved anger, jealousy, dissension, and immorality. A plant grows slowly, but what is in the root will definitely surface in time. Bitterness may spring up in the heart of one individual, but if it is allowed to develop, it can have wide-ranging effects. The solution to bitterness and its consequences is forgiveness (see Eph. 4:31, 32) (Thomas Nelson, I. (1995). The Woman’s Study Bible (Heb 12:15). Nashville: Thomas Nelson.)
An important purpose of vigilance is to be on guard against such apostates, lest they cause trouble, and by it many be defiled. Some apostates simply fall away from the church and are never heard from again. A person in the root of bitterness, however, is a corruptive influence, a serious contamination in the Body. Such a person stays in or near the fellowship of the church and spreads wickedness, doubt, and general defilement. They are not content just ruin themselves. The sin of one individual can corrupt the entire community when that sin is apostasy, because defilement is contagious. One who is defiled by unbelief and apostasy becomes a defiler of others (Lane, W. L. (1998). Vol. 47B: Hebrews 9–13. Word Biblical Commentary (454). Dallas: Word, Incorporated.)
The final illustration on the consequence of a life of bitterness is that of Esau described in verse 16. his marriage with two daughters of Heth, made life bitter for his parents (Gen. 26:34f.)
• A failure to take seriously our responsibility for oversight of one another, results in a real experience of sorrow and regret. This, unchecked will develop into a general bitterness.
Esau was immoral, and unholy/godless. He had no ethics or faith, no scruples or reverence. He had no regard for the good, the truthful, the divine. He was totally worldly, totally secular, totally profane. This verse clearly alludes to the story of Esau’s deceit by Jacob (Gn. 27:30–40) (Ellingworth, P. (1993). The Epistle to the Hebrews: A commentary on the Greek text. New International Greek Testament Commentary (666). Grand Rapids, MI; Carlisle: W.B. Eerdmans; Paternoster Press.)
The profane character of Esau manifested itself in his act of selling his birthright to satisfy a physical appetite, that of hunger. The birthright consisted of the honor and privilege of being the next family priest at the death of the father. Esau had no appreciation of the spiritual side of life. His life centered about the gratification of the desires of the body. Thus, in parting with his religious privileges, he declared himself a non-religious person. He is, therefore, an appropriate warning to these Hebrews. They were in danger of selling their birthright, the offered salvation which would be theirs in answer to their faith, for freedom from the persecution which they were enduring, as Esau sold his birthright for the gratification of his physical appetite. But note, how exact the analogy is. The birthright had been given by God to Jacob. Esau knew of this, but in spite of it all, he claimed it and professed to have it. He sold what he did not possess, but only professed to have, for a mess of pottage. These Hebrews who were in danger of apostatizing, were not saved, but professed faith in Messiah. They were in danger of selling what they did not have but only professed to have, salvation, for a mess of pottage, freedom from the persecution they were enduring. After having despised the birthright to which he laid claim, and after having sold it for the gratification of a physical desire, Esau, finding that Jacob had received it, desired it. But he was disqualified (rejected, adokimazo (ἀδοκιμαζο)) (Wuest, K. S. (1997). Wuest's word studies from the Greek New Testament: For the English reader (Heb 12:16). Grand Rapids: Eerdmans.)
When Esau finally woke up to some extent and realized what he had forsaken, he made a half-hearted attempt to retrieve it. Just because he sought for it with tears in verse 17 does not indicate sincerity or true remorse. He found no chance/place to repent. He bitterly regretted, but he did not repent. He selfishly wanted God’s blessings, but he did not want God. He had fully apostatized, and was forever outside the pale of God’s grace. He went on “sinning willfully after receiving the knowledge of the truth,” and there no longer remained any sacrifice to cover his sins (Heb. 10:26).
We must be vigilant so that no one turns from the truth, becomes bitter, or follows the course of selfish Esau, who wanted God’s blessing desperately—but not on God’s terms (cf. Mark 10:17–22).
(Format note: Outline & some base commentary from MacArthur, J. (1996). Hebrews (398–408). Chicago: Moody Press.)
