Hebrews Chapter 12: Maintaining Faith, The End of the Age

Heb. 12:1 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 us, and let us run with patience the race that is set before us,

Heb. 12:2 Looking unto Jesus the author and finisher of our 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.

The climax of the lesson is that Jesus is the example to the Church. As the Head of the Church, he is the ideal for the Christian to run toward in the race for the prize of the high calling.

The clause “Wherefore seeing we also are compassed about with so great a cloud of witnesses” suggests that this whole scenario is occurring in a stadium. Just as different athletes perform in a stadium, and spectators see their prowess, skill, strength, and endurance, so the lives of the Ancient Worthies are passing before the Christian. Then comes the awesome climax when Jesus enters the scene in a new era with a new hope. We are “witnesses” of Jesus when we look into the Word of God. In vision, the Apostle John “saw the souls of them that were beheaded for the witness of Jesus, and for the word of God” (Rev. 20:4). Under the fifth seal, John “saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?” (Rev. 6:9,10).

Jesus consoled them, saying in effect, “You have a white robe, and you have been faithful. Just wait patiently, for when the remainder of the brethren have been perfected, you will all be presented before the Father as a whole.” In other words, those who were resurrected at the beginning of the Harvest period have not yet gone to heaven but are still in earth’s atmosphere with Jesus. They must wait until the feet members make their calling and election sure. Then they will all go before the Father in a singular event.

Q: What is the difference in verse 1 between a “weight” and the “besetting sin”? Is a “weight” anything external that would encumber or divert us, such as the cares of this world or doing works for the poor? From this standpoint, the weight would not be sinful in itself, but it would consume time and effort that should be directed to the Lord.

A: Yes. Of course Paul was using a stadium picture. Some runners put weights in their shoes so that they struggle with a handicap during practice. Upon removing the weights at race time, they feel almost airborne. Thus a weight is an encumbrance, a hindrance. Athletes remove (or “lay aside”) the weights at race time so that they will not be hindered. Christians who are very introspective tend to overjudge themselves, whereas others are overconfident. Here Paul was showing that Christian “athletes” are in a race. What they were prior to consecration is another matter. To be a better athlete, they have to start fresh and keep their focus. There may be 10,000 run-of-the-mill athletes, but the athlete who is most focused in purpose, having the attitude “this one thing I do,” will excel. Sincerity, honesty, daily endeavor, yearning in prayer, etc., lead to success.

In contradistinction to a weight, “the sin which doth so easily beset us” is a sin the Christian  does not realize. Or the proper rendering could be, “Let us lay aside every weight, even [Greek kai] the sin which doth so easily beset us.” At any rate, it is good to have both thoughts. Faith is required to lay aside the sin, and the stronger one’s faith is, the more successful he will be. Jesus said, “According to your faith be it unto you” (Matt. 9:29). Therefore, the first thing to do is to earnestly pray for more faith. Probably an undreamed-of experience will follow to increase our faith, but that is how we develop. To pray for faith, hope, and love is certainly in order as an indication of our endeavor. Peter said, “Add to your faith virtue,” etc. (2 Pet. 1:5). The other qualities are additives, for faith has to be present and continue to grow. Faith grows into hope, which is real; it is not credulity or feeling that we have overcome.

If we want to be successful in this race and obtain the crown, we have to be constant. The fact “sin … doth so easily beset us” means that we fail quite a few times, but we just keep plugging, for the flesh is weak.

Faith must have grounds, for credulity can use all kinds of imagination. Real faith is based on what God promises us, and we want those promises, so we keep pressing on. Then, when death comes, how wonderful is the change!

Comment: With regard to credulity, Muslim suicide bombers willingly kill themselves because they believe they will go to paradise and be with Allah.

Reply: Yes, they are convinced, but who gives that promise? Man? Muhammad? In contrast, our faith is based on God’s Word, on His authority—not on just a statement but on an understanding of the Word, which is a slow process that requires time and effort. With God’s grace and a tender conscience, we can realize our needs.

Q: Why is “sin” singular in “the sin which doth so easily beset us”?

A: More than one kind of sin can beset us. “Adamic sin” is a general term that covers multiple varieties of sin. Adamic weakness has many different manifestations. For example, the sin can be pride, jealousy, or despondency. Every Christian has at least one besetting sin—and probably several. Whatever the problem, the Christian is not to give up. As we continue, the Book of Hebrews will zero in on this principle. Patient endurance is needed (Heb. 6:12; 10:36; 12:1). Jesus started the race, and even if it lasted only 3 1/2 years, it was an endurance race of being wholly in the Heavenly Father’s service. He worked full-time, sometimes healing people far into the night. In fact, he labored so faithfully in word and deed that he sometimes had to withdraw and go to a mountain to pray in order to recoup his strength.

Not only did Jesus have a perfect body, but also God miraculously reinvigorated him. Even though we are imperfect, sleep helps to revive us, so we can imagine the restoration if we had perfect bodies.

Subsequent verses give advice on how to counteract the besetting sin. Meanwhile, Jesus is inspecting us in a very critical way to see how we are doing.

“Let us run with patience [patient, long-suffering endurance] the race that is set before us.” The thought here is not cheerful constancy, for the runner agonizes, especially as he gets near the goal. Death is the finish line for the Christian.

Comment: A good runner reserves some energy so that he can sprint at the end.

Reply: Patient endurance is schooled endurance. Unfortunately, some have run the race like meteors for a while, but then they burn out and lose the hope. One can be busy with works yet fail to develop a Christlike character.

Bro. Oscar Magnuson started the day carrying heavy books, with a stack tied with a cord in each hand. In fact, the inside of his hands was lumpy and distorted from carrying them. His duty for the day was to sell all of the books whether the time was short or long. In other words, he set a goal and did not continue on indefinitely, continuously getting new supplies of books. By the Lord’s grace, he was very successful, but he used common sense and set a daily limit.

“Looking unto Jesus the author [beginner] and finisher of our faith.” We look to Jesus in different ways, for he is our example. Therefore, we study his life to see what he did, what he said, how he lived, and his type of ministry. However, in studying Jesus’ life, we should know our limitations. For example, being married is a limitation, and physical, mental, or moral problems can limit the type of work one can do. Some write letters of encouragement to isolated brethren, some send tracts to obituary lists, some advertise, etc. We study how Jesus began his ministry and how he finished his ministry. The climax was the finishing—the last week, the last 36 hours, the last three hours.

While in a dispirited mood one night at the dinner table at Bethel, the Pastor is purported to have asked, “Is there anyone here who can make his calling and election sure?” The brother who was present and recounted the incident was so impressed with the seriousness of the occasion that it went in deep on him. Somewhere in his writings, the Pastor observed after many years in the Truth movement that very, very few were looking to meet Jesus. The objectives were to make one’s calling and election sure, to meet someone who was respected or a family member, or something else, whereas the primary desire should be to see Jesus. If we run the race from the standpoint that Jesus finished his course and is on the other side of the death line, then the perspective is a little different than just looking at him as an example.

We should long to hear him say, “Well done, thou good and faithful servant.” Imagine the emotions that we would experience!

The word “unto” in the expression “looking unto Jesus” conveys progression as well as keeping him always in mind and then seeing him. It is difficult to see the Father, but the average Christian can study the Father’s character more easily by looking at Jesus, who acted, spoke, and worked the same way God would have done had He come down here in the flesh. In Jesus, therefore, we have a concrete example.

Heb. 12:3 For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds.

Comment: If the perfect Jesus endured so much and we are so imperfect, certainly his example should be a source of strength to us at all times.

Reply: When we consider the nobility of Jesus’ background in coming from the courts of heaven down here, the contradiction of sinners against a being of such high character standards is much more meaningful than against the Christian with his own fallen body. Thus we should be encouraged in looking to Jesus.

As we examine the Book of Hebrews, we see more and more that it was addressed primarily to Jewish Christians. In early chapters, almost from the beginning, Paul warned how easy it is to go out of the truth by letting things slip or by forsaking the assembling of ourselves together. Now, near the end of the book, he reverted back to his concern for converted Jews and the problems in maintaining their faith and in resisting sin in others as well as in their own fallen nature. Our three enemies are categorized as the world, the flesh, and the devil.

Comment: The Diaglott has “souls” (Greek psuche) instead of “minds”: “Lest ye be wearied and faint in your souls.” That translation brings to mind Jesus’ statement to “fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell” (Matt. 10:28). Therefore, verse 3 is a strong caution not to lose our spiritual life.

Reply: Paul was speaking of life itself. He was referring not to a momentary inconvenience or a single chastisement but to the danger of giving up spiritually. The Heavenly Father loves those whom He chastens; that is, He has a concerned love for them. Jesus is the Good Shepherd, and God is the Great Good Shepherd.

Heb. 12:4 Ye have not yet resisted unto blood, striving against sin.

“Ye have not yet resisted unto blood [death], striving against sin [against sin itself or against sinners].”

Heb. 12:5 And 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:

Notice Paul’s broad-stroke comment: “Ye have forgotten the exhortation.” Paul was greatly concerned because the majority of Jewish converts, who had started out well, were beginning to fall away. It was probably this situation that prompted his desire to write this epistle to the Hebrews. He wanted to reinvigorate them in the faith and to instill in them the hope of recovery.

Comment: The consecrated are not to despise the chastenings of the Lord or to faint when they are rebuked. Chastening (discipline) is contrasted with being rebuked for wrongdoing.

Reply: Yes. Usually they occur together, discipline being with a rod and a rebuke being verbal.

Comment: Paul seemed to be saying, “When you made your covenant of consecration, you knew that you would be chastened out of the Father’s love, for He wants to bring you up to a higher level. Therefore, do not faint when these things happen. Be mature in your mind.”

Comment: Paul was quoting from Proverbs 3:11,12, “My son, despise not the chastening of the LORD; neither be weary of his correction: For whom the LORD loveth he correcteth; even as a father [corrects] the son in whom he delighteth.”

Reply: The admonition is introduced by a term of endearment: “My son.” In the New Testament, the word “despise” sometimes carries more the connotation of “disregard”: “My son, disregard not thou the chastening of the Lord.” God guides His people not only by His Word but also by providences and experiences as a means of doing the chastening or the disciplining. Some people give up because they allow the Adversary to inject the thought, “You will never make your calling and election sure, so what is the use of trying further? If you go back into the world, you will get rid of your troubles.”

Comment: Paul was saying, “If God chastened Jesus, who was holy, harmless, undefiled, and separate from sinners, to make him fit for office, then how much more we, as sinners, need chastening.”

Reply: That was the reasoning a little earlier. Jesus was chastened by sinners, not for sin. Paul was saying, “Consider Jesus, who was perfect, and the chastening experiences he endured.”Jesus regarded the sufferings and persecutions as part of his role in coming down here.

Paul emphasized the love and concern of a parent for a child, saying that the principle was much the same with the Heavenly Father toward His consecrated children. The Father chastens us for our highest welfare, even if we cannot understand the reason for certain providences.

Comment: Job 5:17,18 reads, “Behold, happy is the man whom God correcteth: therefore despise not thou the chastening of the Almighty: For he maketh sore, and bindeth up: he woundeth, and his hands make whole.”

Reply: The procedure is like the surgeon, who cuts a wound in order to cleanse and heal it.

Comment: John 15:2 states, “Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit.”

Heb. 12:6 For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.

One element of Paul’s overall instruction is that something is wrong if we do not have chastening experiences. Many years ago, when certain calamities came upon some mature brethren, their attitude was, “I must be doing something right because I am being chastised.”

The Apostle Peter said that we should count these experiences as being more precious than gold. The Greek states that the experiences are the proof of our faith. Actually both statements are true. The oppositions of life are in themselves part of the school of experience for Christians, helping to develop them. But notice here that sometimes the chastisement is a “scourge,” which is much more severe than a spanking. Peter said that there is nothing meritorious on our part in receiving chastisement for wrongdoing, but it is valuable, nevertheless, because it corrects. However, if we suffer for well doing, we should rejoice. Thus there are two kinds of discipline: to correct us for wrongdoing and to strengthen us as a Christian. Opposition, going against the current, develops our character.

Comment: The servant is not greater than the Master (Matt. 10:24).

Reply: Yes, if Jesus, the Head of the Church, was persecuted, we should not be surprised to suffer similarly.

Comment: Jesus said, “If the world hate you, ye know that it hated me before it hated you” (John 15:18).

Reply: All of these Scriptures are important from the standpoint of character development.

Heb. 12:7 If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not?

If one does not endure chastening, that means he gives up. An illustration would be a fighter in a ring. If he stops fighting because he feels he is not getting anywhere with his opponent, then the fight is over. The Christian is fighting for life itself, and the very destiny he has been called for could be in great jeopardy.

Comment: A prerequisite for being a son of God is to endure chastening.

Reply: Yes, because if one is not a son after consecration, he loses life entirely. Even the Great Company maintains their sonship. Therefore, Paul was discussing a very serious matter.

Hebrews 10:26,27 reads, “For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.” In addition, Paul gave the other side of the coin, namely, the Father’s concern for us and for our welfare.

Heb. 12:8 But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons.

Those who are without chastisement are “bastards” (illegitimate children). Many “good” people are “bad” people; i.e., with their gentle conduct, they are friends with everyone. Stated another way, true Christians can be too popular. To have peace with everyone indicates a lack of obedience to scriptural instruction and principles. Faithful Christians receive opposition from all three areas: the world, the flesh, and the devil. Opposition and flak come from the world when we differ and maintain our integrity in that difference. On the one hand, the Apostle James said that if we have the friendship of the world, we are God’s enemy (James 4:4). On the other hand, “God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (John 3:16). Therefore, we have to analyze Scripture in order to grasp the real slant or intent. The nuance, use, and context of words is what determines the meaning. For the unconsecrated world, God has made an arrangement whereby He will deal with them in the future. In other words, God does not just write them off because they are not attracted by the call. The future arrangement for the world is kind and generous on the part of the Heavenly Father. He loves the world in the sense that He is interested in their ultimate welfare, but He does not excuse their willful sin in the present life, the principle being, “Whatsoever a man soweth, that shall he also reap” (Gal. 6:7). Meanwhile, we have to be faithful unto death and maintain our relationship with the Lord as best we can.

Heb. 12:9 Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live?

After being consecrated for three or four years, we served in a labor camp for conscientious objectors in Massachusetts. While there, we attended a testimony meeting, and we were impressed when one of the sons of the elder leading the meeting said he was thankful for his father’s discipline in his younger years. At the time, he did not fully appreciate the discipline, but as he grew in years and development, he respected his father because of the discipline.

Here Paul was saying, “If we gave reverence to our fleshly fathers for correcting us, shall we not much rather be in subjection unto the Father of spirits, and live?” Paul was not specifying the high calling but was simply talking about life as the bottom line in either the Little Flock or the Great Company. The Apostle John also took this viewpoint.

The term “Father of spirits” reminds us of John 4:24, where Jesus said to the woman of Samaria at the well, “God is a Spirit,” and therefore, He desires people to “worship him … in spirit and in truth.” Jesus said the time was coming when people would worship God not in a specific location but wherever they were located. He was referring to conditions after the Kingdom Age, for during the Kingdom, worship will be centered in Jerusalem. All who pass the test of the Little Season at the end of the Kingdom Age will be kings, as Adam was before he sinned, and will be in heart communication with the Heavenly Father wherever they are.

Q: In a previous study, it was suggested that the term “Father of spirits” can be “Father of souls.” Therefore, is verse 9 a proof text that the Father has the prerogative of determining who lives and who does not?

A: Yes. This term is also used in the Old Testament. “And they fell upon their faces, and said, O God, the God of the spirits of all flesh, shall one man sin, and wilt thou be wroth with all the congregation?” (Num. 16:22). “Let the LORD, the God of the spirits of all flesh, set a man over the congregation” (Num. 27:16).

Heb. 12:10 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.

“For they [earthly parents] verily for a few days [in our childhood] chastened us after their own pleasure.” While we were children, it seemed to take an eternity to become an adult. But as adults, we look back at our childhood as being a very short time. Unfortunately, few parents discipline a child with his eternal welfare in mind. In fact, children are often chastened unjustly. Constructive discipline and the counsel of a friend are very valuable.

“But he [God] for our profit [chastens us], that we might be partakers of his holiness.” How wonderful it would be to pass that test of really loving righteousness and hating iniquity, and that is what we yearn for. The Lord tests the depth of our yearning—whether it is sincere and not merely a profession. It is hard to hate iniquity in ourselves in every sense of the word, for hedging and making excuses seems to be in our very being. A true Christian would like to be honest and get that stuff out of his system. The Heavenly Father watches us to see whether we are honest with ourselves in our wrongdoing and if we confess and humble ourselves. It is a learning process.

Comment: It is good in our daily prayer to ask for help in loving righteousness and hating iniquity.

Reply: Yes. God highly exalted Jesus because he loved righteousness and hated iniquity. Many people feel they love righteousness, but they do not think of hating iniquity, which includes our own deeds. We do not judge destiny, but we can judge deeds. Jesus expressed this very thought, using the word “fruits”—“Wherefore by their fruits ye shall know them” (Matt. 7:20). There is no getting around the deeds that are done, but motive and eternal welfare we are not to judge.

Heb. 12:11 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.

As has been mentioned, no chastening for the present seems joyous, but afterward it yields the peaceable fruit of righteousness unto those who are rightly exercised thereby.

Heb. 12:12 Wherefore lift up the hands which hang down, and the feeble knees;

Comment: The thought of the race continues from verse 1 of this chapter: “Let us run with patience the race that is set before us.”

Reply: Yes, verse 12 is related to the race. When the hands hang down and the knees are feeble, the runner is at the point of exhaustion. He must then dig into the reservoir of his energy. In a marathon, that extra little push at the end can make the difference in running a remarkable race. Some have said they felt as if their heart would burst or their lungs would explode. Sudden, startling fear can cause knees to become feeble, and so can exhaustion. In other words, we are to “lift up … the feeble knees” to keep them from collapsing. If the knees bend, the runner will fall down. Determination is required.

Heb. 12:13 And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed.

The runner is supposed to stay on the race course. If he becomes careless, he may cross over into the path of another runner. Therefore, he should stay focused on the finish line. As Christians, we have a tendency to meander as well as to have highs and lows in feelings and emotions. Meandering can be caused by curiosity, so we should measure the value of an action or pursuit before we spend too much time on trivia. We are to avoid endless genealogies, old wives’ tales, and gossiping, for example (1 Tim. 1:4).

Comment: The King James margin has the word “even.” “Make even paths for your feet.” We want an even stride in our Christian walk.

In a race, time is lost in looking back. The bottom line is to stay focused on the goal. Then we will not deviate from the course, and our spirit will be a constant drive. The Master is our example.

Comment: Proverbs 4:25-27 shows the importance of focus: “Let thine eyes look right on, and let thine eyelids look straight before thee. Ponder the path of thy feet, and let all thy ways be established. Turn not to the right hand nor to the left: remove thy foot from evil.”

Reply: Yes. For example, we have to watch the company we keep. We are to go straight ahead in a steady pace to the goal and not stray from side to side or go up or down. A helpful axiom is, “The shortest distance between two points is a straight line.”

We are to “make straight paths” for our feet “lest that which is lame be turned out of the way.” If we run a straight path, that which is lame will ”be healed.” The medicine is to keep our eye on the goal and on Jesus, who is at the finish line, waiting to see our results. At the finish line, we hope to hear him say, “Well done, thou good and faithful servant: … enter thou into the joy of thy lord” (Matt. 25:21).

Heb. 12:14 Follow peace with all men, and holiness, without which no man shall see the Lord:

Verse 14 is a strong but necessary exhortation. We are reminded of Jesus’ words “Blessed are the pure in heart: for they shall see God” (Matt. 5:8).

Heb. 12:15 Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled;

Part of the race is “looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled [including self].” This advice is food for thinking Christians—we are to think as well as run.

Comment: In regard to a root of bitterness springing up, we can become involved in a situation that we have nothing to do with. The Lord watches us to see our reaction. The race is difficult because in addition to being physical, it involves the mind as we try to figure out what the Lord wants us to do.

Reply: A root of bitterness can spring up within oneself, but it can also spring up in another person or persons, bringing trouble. The word “you” is supplied and probably should be omitted because it takes the verse in only one direction. As we see what is happening in another situation that does not involve us, the root of bitterness can cause trouble for us as well. The thought is, “Lest any root of bitterness spring up within ourself or in someone else, causing trouble.” Great harm can result. We have seen and heard of class splits for some of the strangest reasons, for instance, on the interpretation of the doctrine of justification—whether it is tentative or vitalized. Actually both are true, for the Scriptures teach (1) tentative, temporary, or partial justification prior to consecration and (2) full or vitalized justification at consecration and the Lord’s acceptance. On the other hand, grievous moral problems should—but do not always—split the class. If a class wrongfully stays together on more important issues, the result is confusion, which can continue for years. What happens? Everyone in the class is compromised. All are affected because of the tolerance of grievous sin.

Thus a root of bitterness can come up in different ways. When the bitterness has to do with personality, a split may be warranted, for it may not be possible for some to prosper spiritually in a certain environment. We are not wed to a particular ecclesia but should go where it is best for our spiritual development. A split can also occur just from a practical standpoint and does not necessarily have to be with any root of bitterness. When a principle is violated and we do not want to be party to a wrong principle, conscience could lead to our leaving a class. We would have to soberly and prayerfully weigh the principle to know if it is vital. If necessary, we should even fast on the matter and then take a stand. Emotions can trigger words and deeds that not only are unbecoming but also can be very dangerous.

Comment: If any deception is involved, it needs to be exposed in order to bring healing. There can be no imagination.

Reply: If one has ought against his brother, he should go to him alone, following the procedure of Matthew 18:15-17. If the matter is serious enough, it becomes an ecclesia matter.

If possible, however, the healing process should be done first between the principals who are involved. “If thy brother trespass against thee, rebuke him; and if he repent, forgive him” (Luke 17:3). Many like to skip the condition of repentance and just forgive in the name of “love.”

Comment: Deuteronomy 29:18 reads, “Lest there should be among you man, or woman, or family, or tribe, whose heart turneth away this day from the LORD our God, to go and serve the gods of these nations; lest there should be among you a root that beareth gall and wormwood.”

Reply: “Gall and wormwood” are certainly a root of bitterness. That same law says that those who are aware of the sin of going to another god and conceal it are also guilty. Therefore, if we overhear a Christian saying, “Let us go and worship Baal,” we cannot remain silent. On the one hand, there are times when we have to get involved in the doings of someone else. On the other hand, we must be careful not to be busybodies.

Comment: Jesus said that if we see a mote in our brother’s eye but have a beam in our own eye, we must first cast the beam out of our own eye (Matt. 7:3-5).

Reply: It becomes important to pray about our responsibility and to ask for tact.

Heb. 12:16 Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright.

Is verse 16 saying that Esau was both a fornicator and a profane person, or that he was just a profane person?

Comment: “Fornication” would not be meant in the sense that we normally use the word. Esau could be considered a fornicator from the standpoint of preferring temporal and worldly things to the spiritual Abrahamic promise.

Comment: To the extent one leaves his first love for the Lord and allows other things to have the priority, he is a fornicator.

Comment: Esau could be considered a fornicator for marrying two Hittite women (Gen. 26:34,35).

Reply: It is a little difficult to know if “fornicator” applied to Esau in verse 16, but he definitely was a “profane person,” meaning that he had worldly interests and tastes. However, we can also view him as a “fornicator,” for he mixed the spiritual with the natural. To do this in an extreme sense is an abomination in God’s sight.

Therefore, in answer to the original question, both views are profitable. Esau did not esteem the birthright as being of primary importance in his life. As a hunter, he was more interested in natural exploits (Gen. 25:27).

The last half of verse 16 is profound, for one can easily sell “his birthright” for “one morsel of meat.” In the antitype, probably many, many Christians have sold their birthright for a mere morsel, and the selling does not have to be only along sexual lines. Proverbs 23:23 admonishes, “Buy the truth, and sell it not.” When we disesteem the truth, we disesteem the Giver of the truth; we disdain the hand of the Bridegroom that is proffered. When any of the prospective Bride class dissemble from that hand, they manifest a lack of interest in the privilege of the truth, and that act can bring condemnation.

The Pastor wrote many articles on this subject. Esau was the firstborn, but he lost the right of the firstborn to his brother, who was second from the womb. The only thing that would seem to extend some mercy to Esau is that he did get a blessing from Isaac along temporal lines. As to the degree of his sin in Old Testament times, we would say that he did not know about Christ, and one must somehow know about Christ in order to crucify him and thus be guilty of Second Death (Heb. 6:4-6). Therefore, the concern that arises in the antitype with the Lord’s children is how far the “selling of the birthright” goes. It seems that Bro. Russell always counseled a person who felt he had committed a sin unto Second Death to repent and not give up all hope. Some use this type of Esau as a reason for suicide, but selling the birthright does not necessarily so indicate.

What is the firstborn right in the antitype? Since the “church of the firstborn” includes both the Little Flock and the Great Company, the selling of that right sounds bad, yet Jesus, the true Church, the Great Company, and natural Israel are all “firstborn.” Those who are depressed along this line should take the more positive and helpful signs to try to extract themselves from the dilemma with the Lord’s help and prayer. Because Esau could not get the birthright even with tears, he is frequently used as a type of those who have no hope (Heb. 12:17). However, while he could not get back the blessing that went to Jacob, he did receive another kind of blessing. Therefore, we would say that the destiny of those who antitypically sell their birthright is not that definitive, whereas those who crucify Christ afresh clearly lose all life.

Q: What, then, is the thought in the antitype? Does Esau represent a Second Death class?

A: The primary picture in the antitype is that Esau represents natural Israel, and spiritual Israel has the hope of the divine nature. We are not dogmatic on how far to go with the antitypical spiritual interpretation of Esau.

Q: Does Esau also represent the Great Company in antitype?

A: Esau could represent the Great Company if his receiving a blessing indicates a secondary hope. Sometimes the Scriptures do not spell out the favorable sense with definiteness because the warning and admonition aspect is to work out our salvation with fear and trembling (Phil. 2:12). We lose the cutting edge of fear if we begin to look at these Scriptures in too generous a light. The admonition loses its power. Thus we do not want to be dogmatic on the spiritual interpretation or definition of Esau. Earlier Paul warned, because of the danger of Second Death, “to give the more earnest heed to the things which we have heard, lest at any time we should let them slip” and not to forsake “the assembling of ourselves together” as we see the end of the age approaching (Heb. 2:1; 10:25-27). Therefore, the cutting edge of fear is necessary. Stated another way, we need a meaningful barking dog.

We also use the Scripture that Jesus “is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them” (Heb. 7:25). Where to draw the line between forgiving unto the uttermost and the point of no return is a question that goes into a gray area. At any rate, we can see the seriousness of Paul’s admonition in the context of the Book of Hebrews. For Jews who were once enlightened about Christ and had accepted the gospel, there was a grave danger if they became Judaized, for cooling toward Christ while being pulled to the Jewish outlook of the Law was doing despite to grace (Heb. 10:29).

Comment: In a sense, that issue is carried through with the types of Abraham and Lot, Isaac and Ishmael, and Jacob and Esau.

Reply: Yes, and of the three pictures, the type with Abraham and Lot is a little more definitive.

Heb. 12:17 For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears.

Esau “was rejected: for he found no place of repentance [with Isaac], though he sought it carefully [earnestly] with tears.” Isaac, who had already given the birthright to Jacob with an oath, found no place for a “change of mind,” even though Esau genuinely sought it with tears (see Diaglott).

When we think about “repentance … with tears,” the striking pictures in Scripture are those of Judas and Peter, who denied three times that he knew Christ, even cursing. Peter’s statements on the night Jesus was being tried were devastating. From a natural standpoint, many would have condemned Peter entirely, whereas we reason that the incident was not premeditated and it took place before Pentecost and Spirit begettal. The encouragement with Peter is that Jesus forgave him. Not only did Peter make three honest confessions to countermand his three denials, but also his weeping with tears was meaningful (John 21:15-17). While Judas had tears to such an extent that he committed suicide, the one thing he should have done, he neglected to do; namely, he should have gone to Jesus and grabbed his feet, begging for mercy. To not follow through in such a manner was a defining point. Thus Judas pictures a Second Death class who are not Spirit-begotten, for he knew about Jesus before Pentecost.

We should be thinking about and reflecting on this type of judgment, for the Little Flock will judge men and angels, and the present life is our practicing period (1 Cor. 6:3). If brethren do not think on these issues, we doubt that they will become judges in the Kingdom Age. The Scriptures tell us both to judge not and to judge, so we must analyze them to understand the difference (Matt. 7:1,2,15-20; 1 Cor. 4:5; 5:12–6:5; 11:13; John 7:24). Some wrongly use the command to “judge not” as a carte blanche statement to cover every situation—a multitude of iniquities—with no discrimination whatsoever. Just as there are practicing physicians in the medical profession, so we, as Christians, are practicing physicians and priests in the present life to a certain extent. We are on probation now to see if we are worthy to be prophets, priests, and kings in the next age.

Comment: The Apostle John said that Judas was a thief from the beginning (John 12:6).

Reply: A book could be written on the character of either Judas or Peter, but the defining point is that repentance has to precede forgiveness. The Scriptures do say that Judas repented, but he did not go to Jesus, the one he had wronged, the very one who could have forgiven him. Jesus said in Luke 17:3, “If thy brother trespass against thee, rebuke him; and if he repent, forgive him [from the heart].”

If we are properly rebuked, we should go to the individual we have damaged and ask for his forgiveness. Then that individual would be in a position to forgive us. Conversely, we are told to forgive those who trespass against us, as we ask God to forgive us. Jesus could have forgiven Judas if Judas had taken the proper step. Since he did not, all of his remorse went down the drain.

These examples are guideposts; they are like the outside parameters of the circle in which we are to stay. In the type, for instance, the priesthood could not go outside the Court of consecration for seven days lest they perish, and that included Aaron himself, who was the high priest. Thus there is a dividing line, and we want to stay as far away from that line as possible. The contest of two drivers who were applying for a job illustrates a  principle. The first driver showed that he could drive his vehicle six inches from the cliff, whereas the second driver hugged the mountain. The second driver was hired because he was cautious.

Heb. 12:18 For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest,

In regard to the statement “ye are not come unto the mount that might be touched,” we could properly draw a wrong conclusion if it were not for verse 22, which explains exactly what Paul meant in this context. “Ye are not come … But ye are come.” In other words, drawing nigh to literal Mount Sinai and touching it did not mean Second Death. Yes, the Israelites would die, but they would not die Second Death. There is much more responsibility for those who come and touch the true “mount Zion.”

When Moses instructed the Israelites to put blood on the lintels and doorposts of their homes, there is no mention in the Old Testament account of any Jew who refused to do so, but that does not mean it did not happen. However, the lesson is obvious—the firstborn would die in any house where the command about the blood was not obeyed.

Comment: To mention the death of any Jews who refused to put blood on the lintels and doorposts of their homes would have destroyed the type. The ones who died were pictured by the Egyptians.

Reply: That is correct. Whether or not any Israelites died, we do not know, but death was technically possible. The account is just silent lest the type be destroyed.

The command was given that both man and beast were forbidden to touch Mount Sinai, and the penalty for disobedience was death (Exod. 19:12,13). The lesson was designed to show that “our God is a consuming fire” (Heb. 12:29). We cannot be careless with Almighty God but must keep Him in holy reverential awe.

The account referred to in verse 18 is helpful along other lines as well. Of the five mountains that purport to be the true mount, only Mount Sinai answers the details of the account, for there the plain ends with the mount abruptly coming down in a distinct marking; the demarcation with the floor of the plain and the beginning of the mountain is sharply defined.

With the other four sites, that is not the case because the mount gradually goes up. Also, Sinai is a concentrated mount, relatively speaking, compared to a mountain range.

“For ye are not come unto the mount that might be touched, and that burned with fire.” The mention of “fire” tells us there was an earthquake. The mountain “burned with fire” because the earth opened and molten lava came out. The molten lava then set some of the trees on fire. In addition, there was smoke (Exod. 19:18). We have two slides that show lava on Mount Sinai.

At the time, we were discouraged at not having found proof, so we just turned around and quickly took a couple of pictures. When we got home and had the slides developed, we could see evidence of molten lava on Mount Sinai and in back of Ras Susafeh, from which Moses read the Law to the children of Israel in the valley below.

When Moses read the Law, he had to be on an elevated spot, above the plain, so that the people would hear him. The same principle applied prior to the crossing of the Red Sea in the Exodus. Moses stood on a somewhat elevated place that was sufficiently high for him to be distinctly seen and heard as he admonished the nation prior to crossing the sea.

Heb. 12:19 And the sound of a trumpet, and the voice of words; which voice they that heard entreated that the word should not be spoken to them any more:

At the reading of the Law at Mount Sinai, there was not only fire, blackness, darkness, and tempest (wind, lightning, and thunder) but also the “sound of a [shofar] trumpet.” The ram’s horn trumpet was blown in the beginning of the seventh month, but that trumpet did not have the significance of the trumpet that was blown on the Day of Atonement, nor was it heard by everyone in Israel. In contrast, the blowing of the shofar trumpet on the Day of Atonement was heard by all of the people.

When the antitypical Jubilee trumpet begins to sound during Jacob’s Trouble, the world of mankind will start to become alerted. Eyewitnesses of God’s deliverance of the Holy Remnant will return to their homelands to testify about what they saw. And those in the grave will also hear the sounding when they come forth in different generations. Bro. Russell taught that the Jubilee trumpet would last for a thousand years, beginning in 1874 and continuing until 2874.

However, we would start the sounding of the Jubilee trumpet in the near future, in Jacob’s Trouble, and it will continue until the end of the Kingdom Age, for there is a distinction between the blowing of the trumpet on the first day of the seventh month and the blowing of the trumpet on the tenth day of the seventh month. In other words, there are two separate trumpet blowings. The blowing of the trumpet on the first day of the seventh month corresponds to the announcement of the presence, the Millennial Age. That sounding was heard by many in Christendom, by millions of people, but not by everyone in the world.

However, the sounding in Jacob’s Trouble will be heard all over the world because a lot of other things will also be happening at that time.

Q: Was the trumpet in verse 19 literal in the type?

A: There was a sound like a trumpet, and the Lord was actually speaking. Isaiah 42:13 states, “The LORD shall go forth as a mighty man, he shall stir up jealousy like a man of war: he shall cry, yea, roar; he shall prevail against his enemies.” When Jehovah roars, everyone will hear. When He saves the Holy Remnant out of Jacob’s Trouble, all kinds of miracles will happen successively in a short period of time—within a week or two. The Jubilee trumpet will be heard.

To the contrary, the trumpet sounding at the beginning of the seventh month was more limited, even though in the antitype, millions heard the message of Pastor Russell and the year 1874 is very significant.

Q: For clarification, do verses 18 and 19 relate to Jacob’s Trouble?

A: In the antitype, yes. The Kingdom Age and the New Covenant will be inaugurated in that time period.

Q: Where verse 19 says, “And the sound of a trumpet, and the voice of words,” should the second “and” be “even”? Did the words that were spoken sound like a trumpet?

A: No. As the trumpet was sounding, the people heard what sounded like a waterfall at the same time. When God spoke, His voice was like a multitude of water pouring forth, and the shofar trumpet was a distinct accompanying background noise. The fire, smoke, blackness, darkness, tempest, and trumpet were all separate, but they were bundled together in a concentrated period of time to be exceedingly awesome.

If these events had occurred when Paul wrote the Book of Hebrews, the people would have fallen down and accepted the gospel. Instead they spurned the gospel because all down the Christian Age, the gospel has been an invitation: “Come unto me, all ye that labour and are heavy laden, and I will give you rest” (Matt. 11:28). But when the Law was given to Israel, it was a commandment, and the people said, “All these things we will do.” Paul frequently gave a present application in principle to prophecies that are distinctly future. Jesus did this too. For example, in casting the money changers out of the Temple precincts, he said, “It is written, My house shall be called the house of prayer; but ye have made it a den of thieves” (Matt. 21:13). The prophecy, which applies to the Kingdom Age, reads, “Even 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” (Isa. 56:7).

In the type, the Israelites “entreated that the word should not be spoken to them any more.”

Their reaction is a picture of something yet future. In the antitype, an awesome symbolic earthquake, fire, etc., will occur at the time Jesus’ reign begins and the New Covenant and the Kingdom are being inaugurated. When Jesus is reigning, any “man or beast” that disobeys will be cut off. “And it shall come to pass, that every soul, which will not hear [the voice of] that prophet, shall be destroyed from among the people” (Acts 3:23). Any who will not get down and kneel will be cut off, for “at the name of Jesus every knee should bow, … And …  very tongue should confess that Jesus Christ is Lord, to the glory of God the Father” (Phil. 2:10,11).

Comment: In the type, any man or beast that touched literal Mount Sinai at the giving of the Law died. In the antitype, those who refuse to obey during Jesus’ rod-of-iron rule will be cut off in Second Death.

Reply: Yes. The New Covenant will be inaugurated when Jesus’ reign starts, and it will be consummated at the end of the Kingdom Age. Thus the purpose of the New Covenant and the whole age is to bring the people into at-one-ment with God. This process will have both a distinct beginning and a distinct end.

Paul was using this prophetic picture as an exhortation, warning, and admonition to draw lessons, but there is also an antitype yet future. The antitypical sprinkling of blood on the people will take place at the inauguration of the New Covenant. In addition, there has been a different sprinkling on the doorposts of the house that we, as Christians, dwell in. It is easy to get the pictures confused, but as time goes on, this subject will get clearer and clearer because the light goes on and on and gets brighter and brighter. Many people think the explanations are contradictory when they are really the result of clearer light.

Comment: In the introduction to the Kingdom, when Jacob’s Trouble is past, the people will be able to see the fulfillment because they can then look back.

Reply: Yes, that is right.

John saw the New Jerusalem coming down from heaven. When saviors (plural) come from Mount Zion to rescue Jacob, that event will be a part of the new city’s coming down before men and being established (Obadiah 21; Rev. 21:2).

Paul used principles from the type of Israel’s receiving the Law at Mount Sinai as a spiritual admonition to the early Church. For that reason, many advanced Bible Students have believed the New Covenant is already in effect; that is, they consider events yet future as having begun back in Paul’s day, and they use these Scriptures here in the Book of Hebrews to try to prove their point. However, the Sarah Covenant and the New Covenant are operative in different time periods. In fact, the New Covenant will begin shortly after the Sarah Covenant ends.

The penalty for disobedience at the giving of the Law at Mount Sinai was death, but no matter how awesome that experience was, those Israelites will have a resurrection. Even if some touched the mountain, they have to come forth to hear about Christ. Every human being who lived and had the breath of life before the First Advent has to personally hear and know about Jesus in some way before he could merit Second Death. Thus no matter how awesome the type was, the antitype will be more awesome because there is no possibility of a resurrection from Second Death. We think an underlying message of this epistle is that if we sin willfully after we have come to a knowledge of the truth, there remains no more hope. That thought is more fearsome than the illustration Jesus used during his earthly ministry about the millstone. “But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea” (Matt. 18:6). In other words, because we could get a resurrection, it would be better to have a large grinding stone tied about our neck and be thrown into the water, whereby we would sink to the bottom and drown, than to go into Second Death. To have everlasting life is such a wonderful gift that to lose it would be a pity, no matter what the cause.

Heb. 12:20 (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart:

Heb. 12:21 And so terrible was the sight, that Moses said, I exceedingly fear and quake:)

Heb. 12:22 But ye are come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels,

Although Paul said, “Ye are come unto mount Zion,” we have not yet seen “the spirits of just men made perfect” or the New Covenant blood of sprinkling (verses 23 and 24). When people come forth from the tomb, they will be told the conditions, and those who deliberately disobey and refuse to listen to the voice of that prophet will be cut off. However, some will not obey just from the standpoint that they are not yet perfect. Thus refusing to obey and trying to obey but not doing it perfectly are two different things.

Is it absolutely essential that all of the Ancient Worthies come forth at one moment? No. A process of time is involved in the awakening of various classes from the tomb. The Little Flock and the Great Company will be raised to life. Only in a technical sense will the Ancient Worthies not be made perfect when they come forth from the tomb, for although they will need a little more schooling, none of them will fail. They will be under the New Covenant, but since their hearts, faith, and wills have been crystallized, they will get life. To a certain extent, then, it is only a matter of semantics about the beginning and the ending of the Kingdom Age, but from a technical standpoint, strictly speaking, it is at the end that everything will be consummated with regard to the Ancient Worthies and the world of mankind.

We have come to the spiritual mount that is the antitype of what happened at the time of Moses, when the Israelites arrived at Mount Sinai and were told to await the third day, for at that time, God would speak to them as a people. Events that occurred back there have a spiritual counterpart, of which Paul was now drawing the lesson. Today we are living in the third day, and verses 22-24 are speaking on a spiritual plane.

With regard to government, verse 22 mentions three terms that all mean the same thing—Mount Zion, the city of the living God, and the heavenly Jerusalem—but on a higher (or spiritual) level than the earlier comparison about literal Mount Sinai. As awesome as the scene was that Moses and the nation witnessed at Mount Sinai, Paul was saying that we, as Christians, have come to a greater, more significant, and inferentially more awesome mountain. But we are dull in understanding, for do we have that sensation? Moses said of the type, “I exceedingly fear and quake [tremble]” (verse 21). Do we exceedingly tremble and shake, even though the antitype is much more awesome? No, that is not the case. However, we should, to the extent possible, give serious thought to the subject matter about to be presented, which is even more important than what occurred in past history.

This higher level, which is much more serious, started with the early Church, for Paul wrote, “Ye are come unto mount Zion.” Just as the Israelites came unto Mount Sinai the first day, so Christians came unto the spiritual mount the first day. However, with the mention of the fire, blackness, darkness, and tempest in verse 18, Paul was bringing us forward to the third day.

From another standpoint, Paul wrote during the fifth day, the interim Middle Ages were the sixth day, and now we are living in the seventh day—in other words, parts of three days down the road from when Paul wrote the Book of Hebrews. Today we live almost 2,000 years from the day Paul wrote this book, and the antitypical events of the third day are about to happen.

“But ye are come unto mount Zion, and … to an innumerable company of angels.” In referring to the Great Company, Revelation 7:9 reads, “After this I beheld, and, lo, a great multitude, which no man could number.” If no man knows the number of the Great Company, it is an “unnumbered” multitude, which is a different thought than “innumerable” in verse 22.

“Unnumbered” suggests a great number but not nearly as many as an “innumerable” company. To be “innumerable” is like being “indescribable” because the number is so great. Certainly God knows the number of the stars, the number of His angels, and even the number of the “great multitude” (Psa. 147:4). To the contrary, we do not know any of the three numbers. The word “innumerable” is the Greek anarithmetos, which is rendered “myriads” in the Diaglott and includes the thought of arithmetic.

The suggestion is that the number of angels is almost analogous to the number of the stars of heaven, both being innumerable. In the First Volume chapter entitled “Spiritual and Human Natures Separate and Distinct,” Bro. Russell made a unique observation that opens the door to thinking; namely, we can extrapolate, to a certain extent, the spiritual and the invisible by the visible down here. The visible includes animals, with man being at the top of the list, and the spiritual realm also includes various kinds of being. Just as scenery and beauty are down here, so scenery and beauty are in heaven. Based on the Pastor’s writing, thought opens up along another line in Genesis 1:1,2, which says in the Hebrew, “In a beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep.” The Bible does not tell us how old the planet is, but subsequent verses describe how God prepared the surface of the earth to make it habitable for man; this process took place during successive Creative Days, or periods of time. First came the planet, then

light, oxygen, air, seeds, herbs, animals (marine, land, etc.), and finally man, the sentient being.

Thus order proceeded with regard to the surface of the earth, and we believe that the same thing happened with regard to the spirit world in heaven; that is, God prepared places in heaven for the angels. Certainly the angels were not in a vacuum or a void—they had places to live, scenery, etc., but they came forth last, that is, after an environment was prepared for them. However, the spirit substance goes back to infinity, just as, in principle, the planets in the physical realm may be billions of years old.

Paul was saying in verses 22-24 that we are coming to an awesome spectacle—to “mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.” Notice that the term “church of the firstborn” is used. Of the firstfruits (or firstborn) class, Jesus was the first, the Little Flock is next, and then comes the Great Company. Since the term “church of the firstborn” includes the Little Flock and the Great Company, this awesome scene will take place a little later than the change of the Church to glory and their introduction to the Heavenly Father, for when the saints go from earth’s atmosphere to the heavens where God is, the Great Company will still be down here. Thus Paul was taking us to a later period of time just preparatory to the inauguration of the Kingdom—how interesting!

Heb. 12:23 To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect,

What is “the general assembly”?

Comment: The general assembly will be a convocation. It is a reminder of when the Israelites gathered together to enjoy fellowship on feast days.

Reply: Convocations, special gatherings, took place in Moses’ day, some being on feast days. Here Paul was speaking of a particular future “general assembly.” Those who are present will be the “church of the firstborn” (whose names are “written in heaven”), “God the Judge of all,” and the “spirits of just men made perfect.” Jehovah is the “God of the spirits of all flesh,” the “God of the living” (Num. 27:16; Mark 12:27). At this convocation will be those who have given their heart to God and proven faithful prior to the Kingdom Age. They will have gained life. The term “general assembly” introduces the subject matter. All of the component parts subsequently mentioned will be part of this general assembly. The thought is, “To the general assembly, even the church of the firstborn, … to God the Judge of all, and to the spirits of just men made perfect [the Ancient Worthies].”

Q: Although God is the Judge of all mankind, does this context specially emphasize that He is the Judge of the Little Flock, the Great Company, and the Ancient Worthies?

A: Yes, and the Great Company is definitely included, for Paul compared those who died at literal Mount Sinai in the type with those of the consecrated in the Gospel Age who let the truth slip away from them and die the Second Death. Therefore, he was saying, “Be very careful because if you depart from the truth, there is no hope.” Those who had done something wrong would be held accountable according to the degree of culpability, but they were not to glide away from the truth. In fact, we believe that many of the consecrated will not get a

resurrection because they glide away from the truth. Hence the assembling of ourselves together is important, especially in the evil day when the mount will quake. Paul was speaking with great sobriety and seriousness.

The term “just men made perfect” can be taken two ways but not in this epistle. When will the Ancient Worthies be “made perfect”? They all made their calling and election sure in the past, but they are not yet “made perfect.” They will be considered perfect and worthy when they are awakened from death, when they are resuscitated, which will occur after the release of the blood that is presently mortgaged for the Little Flock and the Great Company. Following the marriage of Jesus and the Bride will come the marriage supper, which the Great Company will attend. Around that time, the Ancient Worthies will be raised with a perfect organism according to the flesh. However, even though their “spirits” have been justified, they will be under the New Covenant until the end of the Kingdom Age because they still have lessons to learn. Thus it is one thing to be considered worthy of perfection, and it is another thing to be “made perfect.” The Ancient Worthies will reach that “perfect” resurrection at the end of the Kingdom Age. Incidentally, there is a remarkable distinction between resuscitation and resurrection. “Resurrection” is the Greek word anastasis, which means a gradual raising up.

The Ancient Worthies will appear to man in Jacob’s Trouble. “At midnight I will rise to give thanks unto thee because of thy righteous judgments” (Psa. 119:62). There are several “midnights” in Scripture, but this one pertains to the raising of the Ancient Worthies. “And this man shall be the peace, when the Assyrian shall come into our land: and when he shall tread in our palaces, then shall we raise against him seven shepherds [the Little Flock], and eight principal men [the Ancient Worthies]” (Micah 5:5).

Heb. 12:24 And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.

Jesus will come on the scene with the Church in connection with saving the Holy Remnant of Israel. “And saviours shall come up on mount Zion to judge the mount of Esau [and deliver Jacob out of his trouble]; and the kingdom shall be the LORD’S” (Jer. 30:7; Obadiah 21). After this event, Jesus will be the “mediator of the new covenant,” which signifies the inauguration of the Kingdom.

The “blood of sprinkling” pertains to the New Covenant. On the Day of Atonement, both the people and the book of the Law were sprinkled with blood.

Comment: Even a beast that touched Mount Sinai at the giving of the Law was stoned. The natural promises were to the Jews, who did not have the privilege of going up into the mountain. With the superior mountain of the Gospel Age, we have the privilege of going up into spiritual Mount Zion in making our calling and election sure.

Reply: In this end-time picture, events are compacted but sequentialized. On the first day in the type, the people were at Mount Sinai. On the third day, they were assembled and waiting in reverence before the Lord, and then came the scenario of an earthquake, fire, the sound of a trumpet, etc. Thus there was the coming unto the mount in the type, and there is the coming up into the mount in the antitype when the Church goes beyond the veil.

Q: Does the “blood of sprinkling” signify that the blood of Jesus and the Church are handed over to Justice?

A: Yes. As explained in Tabernacle Shadows, the blood was sprinkled on the Mercy Seat just prior to the glory robes’ being put on the high priest. He wore linen sacrificial garments on the Day of Atonement until that part of the ceremony was complete.

Why was this order given: angels, church of the firstborn, God, Ancient Worthies, and Jesus?

The angels are already on the scene in heaven; then the Little Flock and the Great Company will get their change. There will be an entrance corridor in heaven. If a conqueror (the Little Flock) of a foreign land (the earth) returned to his home city (heaven) triumphant, he was acclaimed by the multitude (the angels) as he made his way to the emperor (God Himself, the central figure on the throne, with Jesus at His right hand). But why were the Ancient Worthies mentioned between God and Jesus? This sequence emphasizes the relationship stated in chapter 11 that “they without us should not be made perfect.” The Ancient Worthies cannot come on the scene until after the two Gospel Age classes are finished.

“The blood of sprinkling … speaketh better things than that of Abel.” The blood of Abel spoke vengeance.

Comment: When Abel made his offering, the blood of the lamb was favorable, but the blood of verse 24 is more efficacious than what Abel presented as a burnt offering.

Reply: There are two perspectives. (1) Abel died, and (2) his offering displeased Cain. Because Abel used the blood of a lamb, God accepted his offering above that of Cain, but Abel was slain subsequently. Thus Abel’s blood of sprinkling cries out for satisfaction, or vengeance.

Q: How did the blood of Abel have anything to do with justification? How could it be comparable to Jesus’ blood when Abel’s blood called for vengeance and Jesus’ blood justifies and brings peace?

A: There is a double picture depending on the view we take. First, we will detach ourselves from the event of Jesus’ death and go back to the blood of Abel. “The blood of sprinkling … speaketh better things than that of Abel.” Are we talking about Abel’s blood or the blood of the lamb he offered? The double picture has two entirely different ramifications. The blood of the Old Testament, which was for typical justification, did have some value in that it pleased God.

Animals offered in ancient times by those who had the right spirit smelled sweet; that is, what the blood represented was “a sweet savour” to God’s nostrils (Gen. 8:21; Exod. 29:18). It is true that the literal offerings of bulls and goats does not compare in value to Jesus’ sacrifice, but the animal sacrifices show us the awesomeness of the calling of the Gospel Age. How wonderful and mind-boggling that God even deigns to consider people of a sinful race down here in giving them an opportunity to be elevated to His very family! Therefore, Paul was saying that for those who have consecrated to have so little appreciation that they leave the truth means they have left everything—they have left the fellowship of faith—and thus are not worthy of life.

It is one thing to leave one group and go to another and meet with those of like faith with some doctrinal differences, but we have to be careful what those doctrinal differences are. Of course the Ransom is the bottom line. We must not disregard the Ransom and lose interest and faith in the merit of Jesus’ personal sacrifice, which enables us to pray to God, for unless we have faith in the blood of the antitypical Lamb, God will not listen to us. Therefore, Paul was making a comparison between the animal sacrifices of the Old Testament, which are profitable to view from different angles, and Jesus’ death on the Cross. Justification in the Jewish  Age was only typical, and faith back there was to friendship with God. The offering of an animal in the Old Testament, even if performed in the right manner and spirit, did not necessarily mean one was an Ancient Worthy. If that was all a person did, he was just an obedient citizen of the Jewish race, who did what God required. The difference in regard to being an Ancient Worthy was that faith had to accompany the life and activities of the individual. Faith gave another kind of justification that was superior to typical justification; faith justification is friendship with God.

For example, since Enoch “walked with God,” he was a “friend,” and so was Moses (Gen. 5:22,24; Exod. 33:11). Such friendship was a sort of fellowship but not sonship, which is the difference in the Gospel Age. Accordingly, all who make a consecration in the present age are prospective sons of God; they are in an embryonic state or trial period.

The whole lesson is wondrously awesome, so we must not be careless in regard to the God we are worshipping. “Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto [has disregarded] the Spirit of grace?” (Heb. 10:29). Although there is a difference with the consecrated between (1) aggressive opposition and (2) disregarding and leaving the truth, both merit the same reward.

Whether there is opposition or just a complete cooling off, the result is the same. In the final analysis, many who would not be considered worthy by man or even by other brethren will attain a crown and be in the body of Christ. Surprise and unspeakable joy await those whom God accounts worthy of a place in the Little Flock, which will be known at death.

Heb. 12:25 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:

“For if they [the Israelites in the wilderness] escaped not who refused him that spake on earth, much more shall not we [the consecrated of the Gospel Age] escape, if we turn away from him that speaketh from heaven.” At the time Moses was up in Mount Sinai, some of the Israelites even worshipped the golden calf. There were ten significant acts of disobedience in the 40-year period of the wilderness wanderings. However, the death of the disobedient Israelites was merely a sleep from which there will be a resuscitation in the general resurrection in the Kingdom Age. When those individuals come forth from the grave, they will have to make up a lot more ground than the Israelites who were not disobedient. Therefore, verse 25 is telling us not to mock God. Paul stated the principle in Galatians 6:7, “Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.”

Heb. 12:26 Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven.

At Mount Sinai, there was a literal earthquake and a literal sound of a voice, but now God was saying (through Paul), “Yet once more I shake not the earth only, but also heaven.” What is the thought? There will be an earthquake, a social revolution, at the end of this age, but in addition, there will be an earthquake in the ecclesiastical “heaven” and in tartaroo in earth’s atmosphere, where the fallen angels reside. Some judgment of the fallen angels will occur at that time, for we think that many will materialize and finish off the Great Company class, who have to die quickly when God’s time clock strikes. In other words, they cannot die one by one over an extended period of time. The career of the Great Company will terminate abruptly at a date known to the Lord, just as the Little Flock will be complete at a definite point of time.

Q: Is verse 26 a reference back to Haggai 2:6,7, “For 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; And I will shake all nations, and the desire of all nations shall come: and I will fill this house with glory, saith the LORD of hosts.” Are the “heavens” the ecclesiastical heavens?

A: Yes, and also the fallen spirits who materialize. The remainder of the fallen angels—those who do not materialize shortly before Jacob’s Trouble—will be judged by The Christ during the Kingdom Age contemporaneous with the judgment of mankind (1 Cor. 6:3). Those who materialize en masse earlier will be signaling their own execution, as it were. Similarly, those of mankind who refuse to listen to the voice of “that prophet” will be cut off summarily; they will not be given a 100-year trial (Isa. 65:20; Acts 3:23).

Comment: The fallen angels who materialize in the near future will thus manifest an incorrigible character and a heart hopelessly hardened in sin.

Reply: Yes, they will seal their fate. That bold action of many of the fallen angels is comparable to those who refuse to listen down here when the general resurrection begins. Those of the fallen angels who use discretion and do not materialize at that time still may not get life in the final analysis, but they will be given an opportunity for life. Perhaps the ratio for the fallen angels and fallen mankind will be the same. Who knows but that a great many will fail and a great many will be successful in gaining life, in spite of what they did at the time of the Flood?

Comment: 2 Peter 3:10 reads, “But 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.” And in Matthew 28:18, Jesus said, “All power is given unto me in heaven and in earth.” Having all power, Jesus will shake the symbolic earth (society) and the ecclesiastical heavens.

Reply: Yes, and spirit beings are in the picture of the Kingdom Age as well. Therefore, the “heaven” (or “heavens”) is both the ecclesiastical systems on earth and the demonic beings in earth’s atmosphere. The incorrigible fallen angels are murderers. If Satan materializes in the near future, he will appear not as a murderer but as a false messiah, a false savior, whereas the mass materializations will be open opposition that merits abrupt judgment.

Heb. 12:27 And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain.

Other terminology for “things which cannot be shaken” would be “things that are stable or fixed,” “things which are built on solid rock.” The “shaking” can be considered in either a broad-stroke geographic sense or a more definitive sense.

Q: Is this shaking the smiting of the image?

A: It will be part of the smiting.

Comment: David wrote of this time period in Psalm 149:9, “To execute upon them [on kings, nobles, and people] the judgment written: this honour have all his saints. Praise ye the LORD.”

Heb. 12:28 Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear:

Heb. 12:29 For our God is a consuming fire.

Verses 28 and 29 give advice that is rare in the sternness of its tone, for most of Paul’s writings are optimistic, exhortative, and constructive. We cannot trifle with the Heavenly Father.

Comment: Instead of “let us have grace,” the King James margin has, “Let us hold fast grace.”

Reply: Yes, this thought of steadfast holding, patient endurance, and keeping firm hope starts in chapter 2 and continues to the end of the book. A tenacious effort of determination to make our calling and election sure is ever commendable and desirable, and if we get careless, we will reap a corresponding loss, whatever it might be.

Comment: Serving God acceptably is a theme of this book. Paul now brought in the thought of true sobriety, and Jesus did the same in his message to the church of Laodicea. Apparently, there is great laxity and a lack of sobriety, particularly with a false concept of brotherly love. Paul’s stern warning is especially applicable at the end of the age.

Reply: To be faithful ministers to the truth, we are to speak encouragingly, but we must also warn. Admonitions are necessary, and not a message that makes brethren feel they are all part of the Little Flock. If an elder gives such a message time after time, there is no constructive advice. However, sternness must be properly balanced with encouragement. Much of the time should be an encouraging mode, with admonitions then given as a watchdog. A dog that barks judiciously with judgment when real danger exists is invaluable. And so we have both extremes—those who are watchdogs all the time, always barking, and “dumb dogs” who do not bark (Isa. 56:10). Paul declared the whole counsel of God (Acts 20:27).

Comment: For “our God is a consuming fire,” a cross-reference is Psalm 21:9, “Thou shalt make them as a fiery oven in the time of thine anger: the LORD shall swallow them up in his wrath, and the fire shall devour them.” From the platform, we do not usually hear such statements.

We hear just the “love” side.

Reply: Yes, to make our calling and election sure, we must love righteousness and hate iniquity. David prayed that he might have “perfect hatred” (Psa. 139:22).

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