Verse 2

Looking unto--literally, "Looking from afar" (see on Heb 11:26); fixing the eyes upon Jesus seated on the throne of God. author--"Prince-leader." The same Greek is translated, "Captain (of salvation)," Heb 2:10; "Prince (of life)," Act 3:15. Going before us as the Originator of our faith, and the Leader whose matchless example we are to follow always. In this He is distinguished from all those examples of faith in Heb. 11:2-40. (Compare Co1 11:1). On His "faith" compare Heb 2:13; Heb 3:12. Believers have ever looked to Him (Heb 11:26; Heb 13:8). finisher--Greek, "Perfecter," referring to Heb 11:40. of our faith--rather as Greek, "of the faith," including both His faith (as exhibited in what follows) and our faith. He fulfilled the ideal of faith Himself, and so, both as a vicarious offering and an example, He is the object of our faith. for the joy . . . set before him--namely, of presently after sitting down at the right hand of the throne of God; including besides His own personal joy, the joy of sitting there as a Prince and Saviour, to give repentance and remission of sins. The coming joy disarmed of its sting the present pain. cross . . . shame--the great stumbling-block to the Hebrews. "Despised," that is, disregarded.

Verse 3

For--justifying his exhortation, "Looking unto Jesus." consider--by way of comparison with yourselves, so the Greek. contradiction--unbelief, and every kind of opposition (Act 28:19). sinners--Sin assails us. Not sin, but sinners, contradicted Christ [BENGEL]. be wearied and faint--Greek, "lest ye weary fainting." Compare Isa 49:4-5, as a specimen of Jesus not being wearied out by the contradiction and strange unbelief of those among whom He labored, preaching as never man did, and exhibiting miracles wrought by His inherent power, as none else could do.

Verse 4

not yet resisted unto blood--image from pugilism, as he previously had the image of a race, both being taken from the great national Greek games. Ye have suffered the loss of goods, and been a gazing-stock by reproaches and afflictions; ye have not shed your blood (see on Heb 13:7). "The athlete who hath seen his own blood, and who, though cast down by his opponent, does not let his spirits be cast down, who as often as he hath fallen hath risen the more determined, goes down to the encounter with great hope" [SENECA]. against sin--Sin is personified as an adversary; sin, whether within you, leading you to spare your blood, or in our adversaries, leading them to shed it, if they cannot through your faithfulness even unto blood, induce you to apostatize.

Verse 5

forgotten--"utterly," so the Greek. Compare Heb 12:15-17, in which he implies how utterly some of them had forgotten God's word. His exhortation ought to have more effect on you than the cheers and exhortations of the spectators have on the competitors striving in the games. which--Greek, "the which," of which the following is a specimen [ALFORD]. speaketh unto you--as in a dialogue or discourse, so the Greek, implying God's loving condescension (compare Isa 1:18). despise not--literally, "Do not hold of little account." Betraying a contumacious spirit of unbelief (Heb 3:12), as "faint" implies a broken-down, weak, and desponding spirit. "Chastening" is to be borne with "subjection" (Heb 12:9); "rebuke" (more severe than chastening) is to be borne with endurance (Heb 12:7). "Some in adversity kick against God's will, others despond; neither is to be done by the Christian, who is peculiarly the child of God. To him such adverse things occur only by the decree of God, and that designed in kindness, namely, to remove the defilements adhering to the believer, and to exercise his patience" [GROTIUS].

Verse 6

(Rev 3:19.) and--Greek, "yea and," "and moreover"; bringing out an additional circumstance. scourgeth--which draws forth "blood" (Heb 12:4). receiveth--accepts. Takes to Himself as a son "in whom He delighteth" (Pro 3:12).

Verse 7

In Heb 12:7-8 the need of "chastening" or "discipline" is inculcated; in Heb 12:9, the duty of those to whom it is administered. If--The oldest manuscripts read, "With a view to chastening (that is, since God's chastisement is with a view to your chastening, that is, disciplinary amelioration) endure patiently"; so Vulgate. ALFORD translates it as indicative, not so well, "It is for chastisement that ye are enduring." dealeth with you--"beareth Himself toward you" in the very act of chastening. what son is he--"What son is there" even in ordinary life? Much more God as to His sons (Isa 48:10; Act 14:22). The most eminent of God's saints were the most afflicted. God leads them by a way they know not (Isa 42:16). We too much look at each trial by itself, instead of taking it in connection with the whole plan of our salvation, as if a traveller were to complain of the steepness and roughness of one turn in the path, without considering that it led him into green pastures, on the direct road to the city of habitation. The New Testament alone uses the Greek term for education (paideia), to express "discipline" or correction, as of a child by a wise father.

Verse 8

if ye be without--excluded from participation in chastisement, and wishing to be so. all--all sons: all the worthies enumerated in the eleventh chapter: all the witnesses (Heb 12:1). are--Greek, "have been made." then are ye bastards--of whom their fathers take no care whether they are educated or not; whereas every right-minded father is concerned for the moral well-being of his legitimate son. "Since then not to be chastised is a mark of bastardy, we ought [not to refuse, but] rejoice in chastisement, as a mark of our genuine sonship" [CHRYSOSTOM].

Verse 9

fathers . . . which corrected us--rather as Greek, "We had the fathers of our flesh as correctors." subjection--See the punishment of insubordination, Deu 21:18. Father of spirits--contrasted with "the fathers of our flesh." "Generation by men is carnal, by God is spiritual" [BENGEL]. As "Father of spirits," He is both the Originator, and the Providential and Gracious Sustainer, at once of animal and spiritual life. Compare "and LIVE," namely, spiritually; also Heb 12:10, "that we might be partakers of His holiness" (Pe2 1:4). God is a spirit Himself, and the Creator of spirits like Himself, in contrast to men who are flesh, and the progenitors of flesh (Joh 3:6). Jesus our pattern "learned obedience" experimentally by suffering (Heb 5:8). and live--and so, thereby live spiritually and eternally.

Verse 10

Showing wherein the chastisement of our heavenly Father is preferable to that of earthly fathers. for a few days--that is, with a view to our well-being in the few days of our earthly life: so the Greek. after their own pleasure--Greek, "according to what seemed fit to themselves." Their rule of chastening is what may seem fit to their own often erring judgment, temper, or caprice. The two defects of human education are: (1) the prevalence in it of a view to the interests of our short earthly term of days; (2) the absence in parents of the unerring wisdom of our heavenly Father. "They err much at one time in severity, at another in indulgence [Sa1 3:13; Eph 6:4], and do not so much chasten as THINK they chasten" [BENGEL]. that we might be partakers of his holiness--becoming holy as He is holy (Joh 15:2). To become holy like God is tantamount to being educated for passing eternity with God (Heb 12:14; Pe2 1:4). So this "partaking of God's holiness" stands in contrast to the "few days" of this life, with a view to which earthly fathers generally educate their sons.

Verse 11

joyous . . . grievous--Greek, "matter of joy . . . matter of grief." The objection that chastening is grievous is here anticipated and answered. It only seems so to those being chastened, whose judgments are confused by the present pain. Its ultimate fruit amply compensates for any temporary pam. The real object of the fathers in chastening is not that they find pleasure in the children's pain. Gratified wishes, our Father knows, would often be our real curses. fruit of righteousness--righteousness (in practice, springing from faith) is the fruit which chastening, the tree yields (Phi 1:11). "Peaceable" (compare Isa 32:17): in contrast to the ordeal of conflict by which it has been won. "Fruit of righteousness to be enjoyed in peace after the conflict" [THOLUCK]. As the olive garland, the emblem of peace as well as victory, was put on the victor's brow in the games. exercised thereby--as athletes exercised in training for a contest. Chastisement is the exercise to give experience, and make the spiritual combatant irresistibly victorious (Rom 5:3). "Oh, happy the servant for whose improvement his Lord is earnest, with whom he deigns to be angry, whom He does not deceive by dissembling admonition" (withholding admonition, and so leading the man to think he needs it not)! [TERTULLIAN, Patience, 11]. Observe the "afterwards"; that is the time often when God works.

Verse 12

He addresses them as runners in a race, and pugilists, and warriors [CHRYSOSTOM]. The "wherefore" is resumed from Heb 12:1. lift up--In Isa 35:3, from which Paul here quotes, it is, "Strengthen ye the weak hands." The hand is the symbol of one's strength. ALFORD translates, "Put straight again the relaxed hands." English Version expresses the sense well. feeble--literally, "paralyzed"; a word used only by Luke, Paul's companion, in the New Testament. The exhortation has three parts: the first relates to ourselves, Heb 12:12-13; the second, to others, Heb 12:14, "peace with all men"; the third, to God, "holiness, without which," &c. The first is referred to in Heb 12:15, "test any man fail of the grace of God"; the second in the words, "lest any root of bitterness," &c.; the third in Heb 12:16, "Lest there be any fornicator or profane person," &c. This threefold relation often occurs in Paul's Epistles. Compare Note, see on Tit 2:12, "soberly, righteously, and godly." The Greek active verb, not the middle or reflexive, requires the sense to be, Lift up not only your own hands and knees, but also those of your brethren (compare Heb 12:15; Isa 35:4).

Verse 13

Quoted from Pro 4:26, Septuagint, "Make straight paths for thy feet." straight--that is, leading by a straight road to joy and grace (Heb 12:1-2, Heb 12:15). Cease to "halt" between Judaism and Christianity [BENGEL]. paths--literally, "wheel tracks." Let your walk be so firm and so unanimous in the right direction that a plain track and "highway" may be thereby established for those who accompany and follow you, to perceive and walk in (Isa 35:8) [ALFORD]. that which is lame--those "weak in the faith" (Rom 14:1), having still Judaizing prejudices. be turned out of the way-- (Pro 4:27); and, so missing the way, lose the prize of "the race" (Heb 12:1). rather he healed--Proper exercise of itself contributes to health; the habit of walking straight onward in the right way tends to healing.

Verse 14

follow peace with all men--with the brethren especially (Rom 14:19), that so the "lame" among them be not "turned out of the way" (Heb 12:13), and that no one of them "fail of the grace of God" (Heb 12:15). holiness--a distinct Greek word from God's "holiness" (Heb 12:10). Translate here "sanctification." His is absolute holiness: our part is to put on His holiness, becoming "holy as He is holy," by sanctification. While "following peace with all men," we are not so to seek to please them, as to make God's will and our sanctification a secondary object; this latter must be our first aim. (Gal 1:10). without which--Greek, "apart from which." no man shall see the Lord--no man as a son; in heavenly glory (Rev 22:3-4). In the East, none but the greatest favorites are admitted to the honor of seeing the king (compare Sa2 14:24). The Lord being pure and holy, none but the pure and holy shall see Him (Mat 5:8). Without holiness in them, they could not enjoy Him who is holiness itself (Zac 14:20). The connection of purity with seeing the Lord, appears in Jo1 3:2-3; Eph 5:5. Contrast Heb 12:16 (compare Th1 4:3). In Mat 24:30; Rev 1:7, it is said that all shall see the Lord; but, that shall be as a Judge, not as their lasting portion and God, which is meant here. The Greek verb does not denote the mere action of seeing, but the seer's state of mind to which the object is presented: so in Mat 5:8 they shall truly comprehend God [TITTMANN]. None but the holy could appreciate the holy God, none else therefore shall abide in His presence. "The bad shall only see Him in His form as Son of man [compare Rev 1:13, with Rev 1:7; and Mat 24:30; Act 1:11; Act 17:31]; still it will be in the glory in which He shall judge, not in the lowliness in which He was judged. His form as God, wherein He is equal to the Father, without doubt the ungodly shall not see; for it is only 'the pure in heart who shall see God'" [AUGUSTINE]. "He shall come to judge, who stood before a judge. He shall come in the form in which He was judged, that they may see Him whom they pierced: He who was before hidden shall come manifested in power: He, as Judge, shall condemn the real culprits, who was Himself falsely made a culprit."

Verse 15

lest any . . . fall--Greek, "lest any (namely, through sloth in running) failing," or "falling short of the grace of God . . . trouble you." The image is taken from a company of travellers, one of whom lags behind, and so never reaches the end of the long and laborious journey [CHRYSOSTOM]. root of bitterness--not merely a "bitter root," which might possibly bring forth sweet fruits; this, a root whose essence is "bitterness," never could. Paul here refers to Deu 29:18, "Lest there should be among you a root that beareth gall and wormwood" (compare Act 8:23). Root of bitterness comprehends every person (compare Heb 12:16) and every principle of doctrine or practice so radically corrupt as to spread corruption all around. The only safety is in rooting out such a root of bitterness. many--rather, "the many," that is, the whole congregation. So long as it is hidden under the earth it cannot be remedied, but when it "springs up," it must be dealt with boldly. Still remember the caution (Mat 13:26-30) as to rooting out persons. No such danger can arise in rooting out bad principles.

Verse 16

fornicator-- (Heb 13:4; Co1 10:8). or profane--Fornication is nearly akin to gluttony, Esau's sin. He profanely cast away his spiritual privilege for the gratification of his palate. Gen 25:34 graphically portrays him. An example well fitted to strike needful horror into the Hebrews, whosoever of them, like Esau, were only sons of Isaac according to the flesh [BENGEL]. for one morsel--The smallness of the inducement only aggravates the guilt of casting away eternity for such a trifle, so far is it from being a claim for mercy (compare Gen 3:6). One single act has often the greatest power either for good or for evil. So in the cases of Reuben and Saul, for evil (Gen 49:4; Ch1 5:1; Sa1 13:12-14); and, on the other hand, for good, Abraham and Phinehas (Gen 12:1, &c.; Gen 15:5-6; Num 25:6-15). his birthright--Greek, "his own (so the oldest manuscripts read, intensifying the suicidal folly and sin of the act) rights of primogeniture," involving the high spiritual privilege of being ancestor of the promised seed, and heir of the promises in Him. The Hebrews whom Paul addressed, had, as Christians, the spiritual rights of primogeniture (compare Heb 12:23): he intimates that they must exercise holy self-control, if they wish not, like Esau, to forfeit them.

Verse 17

afterwards--Greek, "even afterward." He despised his birthright, accordingly also he was despised and rejected when he wished to have the blessing. As in the believer's case, so in the unbeliever's, there is an "afterwards" coming, when the believer shall look on his past griefs, and the unbeliever on his past joys, in a very different light from that in which they were respectively viewed at the time. Compare "Nevertheless afterward," &c. Heb 12:11, with the "afterward" here. when he would--when he wished to have. "He that will not when he may, when he will, shall have nay" (Pro 1:24-30; Luk 13:34-35; Luk 19:42). he was rejected--not as to every blessing, but only that which would have followed the primogeniture. he found no place of repentance--The cause is here put for the effect, "repentance" for the object which Esau aimed at in his so-called repentance, namely, the change of his father's determination to give the chief blessing to Jacob. Had he sought real repentance with tears he would have found it (Mat 7:7). But he did not find it because this was not what he sought. What proves his tears were not those of one seeking true repentance is, immediately after he was foiled in his desire, he resolved to murder Jacob! He shed tears, not for his sin, but for his suffering the penalty of his sin. His were tears of vain regret and remorse, not of repentance. "Before, he might have had the blessing without tears; afterwards, no matter how many tears he shed, he was rejected. Let us use the time" (Luk 18:27)! [BENGEL]. ALFORD explains "repentance" here, a chance, by repenting, to repair (that is, to regain the lost blessing). I agree with him that the translation, instead of "repentance," "no place for changing HIS FATHER'S mind," is forced; though doubtless this is what was the true aim of the "repentance" which he sought. The language is framed to apply to profane despisers who wilfully cast away grace and seek repentance (that is, not real; but escape from the penalty of their sin), but in vain. Compare "afterward," Mat 25:11-12. Tears are no proof of real repentance (Sa1 24:16-17; contrast Psa 56:8). it--the blessing, which was the real object of Esau, though ostensibly seeking "repentance."

Verse 18

For--The fact that we are not under the law, but under a higher, and that the last dispensation, the Gospel, with its glorious privileges, is the reason why especially the Hebrew Christians should "look diligently," &c. (Heb 12:15-16). are not come--Greek, "have not come near to." Alluding to Deu 4:11, "Ye came near and stood under the mountain; and the mountain burned with fire . . . with darkness, clouds, and thick darkness." "In your coming near unto God, it has not been to," &c. the mount--The oldest manuscripts and Vulgate omit "the mount." But still, "the mount" must be supplied from Heb 12:22. that might be touched--palpable and material. Not that any save Moses was allowed to touch it (Exo 19:12-13). The Hebrews drew near to the material Mount Sinai with material bodies; we, to the spiritual mount in the spirit. The "darkness" was that formed by the clouds hanging round the mount; the "tempest" accompanied the thunder.

Verse 19

trumpet--to rouse attention, and herald God's approach (Exo 19:16). entreated that the word should not be spoken--literally, "that speech should not be added to them"; not that they refused to hear the word of God, but they wished that God should not Himself speak, but employ Moses as His mediating spokesman. "The voice of words" was the Decalogue, spoken by God Himself, a voice issuing forth, without any form being seen: after which "He added no more" (Deu 5:22).

Verse 20

that which was commanded--"the interdict" [TITTMANN]. A stern interdictory mandate is meant. And--rather, "Even if a beast (much more a man) touch," &c. or thrust through with a dart--omitted in the oldest manuscripts. The full interdict in Exo 19:12-13 is abbreviated here; the beast alone, being put for "whether man or beast"; the stoning, which applies to the human offender, alone being specified, the beast's punishment, namely, the being thrust through with a dart, being left to be understood.

Verse 21

the sight--the vision of God's majesty. quake--Greek, "I am in trembling"; "fear" affected his mind: "trembling," his body. Moses is not recorded in Exodus to have used these words. But Paul, by inspiration, supplies (compare Act 20:35; Ti2 3:8) this detail. We read in Deu 9:19, Septuagint, of similar words used by Moses after breaking the two tables, through fear of God's anger at the people's sin in making the golden calves. He doubtless similarly "feared" in hearing the ten commandments spoken by the voice of Jehovah.

Verse 22

are come--Greek, "have come near unto" (compare Deu 4:11). Not merely, ye shall come, but, ye have already come. Mount Sion--antitypical Sion, the heavenly Jerusalem, of which the spiritual invisible Church (of which the first foundation was laid in literal Zion, Joh 12:15; Pe1 2:6) is now the earnest; and of which the restored literal Jerusalem hereafter shall be the earthly representative, to be succeeded by the everlasting and "new Jerusalem, coming down from God out of heaven" (Rev. 21:2-27; compare Heb 11:10). to an innumerable company of angels, to the general assembly and church--The city of God having been mentioned, the mention of its citizens follows. Believers being like the angels (Job 1:6; Job 38:7), "sons of God," are so their "equals" (Luk 20:36); and being reconciled through Christ, are adopted into God's great and blessed family. For the full completion of this we pray (Mat 6:10). English Version arrangement is opposed: (1) by "and" always beginning each new member of the whole sentence; (2) "general assembly and Church," form a kind of tautology; (3) "general assembly," or rather, "festal full assembly," "the jubilant full company" (such as were the Olympic games, celebrated with joyous singing, dancing, &c.), applies better to the angels above, ever hymning God's praises, than to the Church, of which a considerable part is now militant on earth. Translate therefore, "to myriads (ten thousands, compare Deu 33:2; Psa 68:17; Dan 7:10; Jde 1:14; namely), the full festal assembly of angels, and the Church of the first-born." Angels and saints together constitute the ten thousands. Compare "all angels, all nations" Mat 25:31-32. Messiah is pre-eminently "the First-born," or "First-begotten" (Heb 1:6), and all believers become so by adoption. Compare the type, Num 3:12, Num 3:45, Num 3:50; Pe1 1:18. As the kingly and priestly succession was in the first-born, and as Israel was God's "first-born" (Exo 4:22; compare Exo 13:2), and a "kingdom of priests" to God (Exo 19:6), so believers (Rev 1:6).

Verse 23

written in heaven--enrolled as citizens there. All those who at the coming of "God the Judge of all" (which clause therefore naturally follows), shall be found "written in heaven," that is, in the Lamb's book of life (Rev 21:27). Though still fighting the good fight on earth, still, in respect to your destiny, and present life of faith which substantiates things hoped for, ye are already members of the heavenly citizenship. "We are one citizenship with angels; to which it is said in the psalm, Glorious things are spoken of thee, thou city of God" [AUGUSTINE]. I think ALFORD wrong in restricting "the Church of the first-born written in heaven," to those militant on earth; it is rather, all those who at the Judge's coming shall be found written in heaven (the true patent of heavenly nobility; contrast "written in the earth," Jer 17:13, and Esau's profane sale of his birthright, Heb 12:16); these all, from the beginning to the end of the world, forming one Church to which every believer is already come. The first-born of Israel were "written" in a roll (Num 3:40). the spirits of just men made perfect--at the resurrection, when the "JUDGE" shall appear, and believers' bliss shall be consummated by the union of the glorified body with the spirit; the great hope of the New Testament (Rom 8:20-23; Th1 4:16). The place of this clause after "the JUDGE OF ALL," is my objection to BENGEL and ALFORD'S explanation, the souls of the just in their separate state perfected. Compare Notes, see on Heb 11:39-40, to which he refers here, and which I think confirms my view; those heretofore spirits, but now to be perfected by being clothed upon with the body. Still the phrase, "spirits of just men made perfect," not merely "just men made perfect," may favor the reference to the happy spirits in their separate state. The Greek is not "the perfected spirits," but "the spirits of the perfected just." In no other passage are the just said to be perfected before the resurrection, and the completion of the full number of the elect (Rev 6:11); I think, therefore, "spirits of the just," may here be used to express the just whose predominant element in their perfected state shall be spirit. So spirit and spirits are used of a man or men in the body, under the influence of the spirit, the opposite of flesh (Joh 3:6). The resurrection bodies of the saints shall be bodies in which the spirit shall altogether preponderate over the animal soul (see on Co1 15:44).

Verse 24

new--not the usual term (kaine) applied to the Christian covenant (Heb 9:15), which would mean new as different from, and superseding the old; but Greek, "nea," "recent," "lately established," having the "freshness of youth," as opposed to age. The mention of Jesus, the Perfecter of our faith (Heb 12:2), and Himself perfected through sufferings and death, in His resurrection and ascension (Heb 2:10; Heb 5:9), is naturally suggested by the mention of "the just made perfect" at their resurrection (compare Heb 7:22). Paul uses "Jesus," dwelling here on Him as the Person realized as our loving friend, not merely in His official character as the Christ. and to the blood of sprinkling--here enumerated as distinct from "Jesus." BENGEL reasonably argues as follows: His blood was entirely "poured out" of His body by the various ways in which it was shed, His bloody sweat, the crown of thorns, the scourging, the nails, and after death the spear, just as the blood was entirely poured out and extravasated from the animal sacrifices of the law. It was incorruptible (Pe1 1:18-19). No Scripture states it was again put into the Lord's body. At His ascension, as our great High Priest, He entered the heavenly holiest place "BY His own blood" (not after shedding His blood, nor with the blood in His body, but), carrying it separately from his body (compare the type, Heb 9:7, Heb 9:12, Heb 9:25; Heb 13:11). Paul does not say, by the efficacy of His blood, but, "by His own proper blood" (Heb 9:12); not MATERIAL blood, but "the blood of Him who, through the eternal Spirit, offered Himself without spot unto God" (Heb 9:14). So in Heb 10:29, the Son of God and the blood of the covenant wherewith he (the professor) was sanctified, are mentioned separately. Also in Heb 13:12, Heb 13:20; also compare Heb 10:19, with Heb 10:21. So in the Lord's Supper (Co1 10:16; Co1 11:24-26), the body and blood are separately represented. The blood itself, therefore, continues still in heaven before God, the perpetual ransom price of "the eternal covenant" (Heb 13:20). Once for all Christ sprinkled the blood peculiarly for us at His ascension (Heb 9:12). But it is called "the blood of sprinkling," on account also of its continued use in heaven, and in the consciences of the saints on earth (Heb 9:14; Heb 10:22; Isa 52:15). This sprinkling is analogous to the sprinkled blood of the Passover. Compare Rev 5:6, "In the midst of the throne, a Lamb as it had been slain." His glorified body does not require meat, nor the circulation of the blood. His blood introduced into heaven took away the dragon's right to accuse. Thus Rome's theory of concomitancy of the blood with the body, the excuse for giving only the bread to the laity, falls to the ground. The mention of "the blood of sprinkling" naturally follows the mention of the "covenant," which could not be consecrated without blood (Heb 9:18, Heb 9:22). speaketh better things than that of Abel--namely, than the sprinkling (the best manuscripts read the article masculine, which refers to "sprinkling," not to "blood," which last is neuter) of blood by Abel in his sacrifice spake. This comparison between two things of the same kind (namely, Christ's sacrifice, and Abel's sacrifice) is more natural, than between two things different in kind and in results (namely, Christ's sacrifice, and Abel's own blood [ALFORD], which was not a sacrifice at all); compare Heb 11:4; Gen 4:4. This accords with the whole tenor of the Epistle, and of this passage in particular (Heb 12:18-22), which is to show the superiority of Christ's sacrifice and the new covenant, to the Old Testament sacrifices (of which Abel's is the first recorded; it, moreover, was testified to by God as acceptable to Him above Cain's), compare Heb. 9:1-10:39. The word "better" implies superiority to something that is good: but Abel's own blood was not at all good for the purpose for which Christ's blood was efficacious; nay, it cried for vengeance. So ARCHBISHOP MAGEE, HAMMOND, and KNATCHBULL. BENGEL takes "the blood of Abel" as put for all the blood shed on earth crying for vengeance, and greatly increasing the other cries raised by sin in the world; counteracted by the blood of Christ calmly speaking in heaven for us, and from heaven to us. I prefer MAGEE'S view. Be this as it may, to deny that Christ's atonement is truly a propitiation, overthrows Christ's priesthood, makes the sacrifices of Moses' law an unmeaning mummery, and represents Cain's sacrifice as good as that of Abel.

Verse 25

refuse not--through unbelief. him that speaketh--God in Christ. As the blood of sprinkling is represented as speaking to God for us, Heb 12:24; so here God is represented as speaking to us (Heb 1:1-2). His word now is the prelude of the last "shaking" of all things (Heb 12:27). The same word which is heard in the Gospel from heaven, will shake heaven and earth (Heb 12:26). who refused him--Greek, "refusing as they did." Their seemingly submissive entreaty that the word should not be spoken to them by God any more (Heb 12:19), covered over refractory hearts, as their subsequent deeds showed (Heb 3:16). that spake--revealing with oracular warnings His divine will: so the Greek. if we turn away--Greek, "we who turn away." The word implies greater refractoriness than "refused," or "declined." him that speaketh from heaven--God, by His Son in the Gospel, speaking from His heavenly throne. Hence, in Christ's preaching frequent mention is made of "the kingdom of the heavens" (Greek, Mat 3:2). In the giving of the law God spake on earth (namely, Mount Sinai) by angels (Heb 2:2; compare Heb 1:2). In Exo 20:22, when God says, "I talked with you from heaven," this passage in Hebrews shows that not the highest heavens, but the visible heavens, the clouds and darkness, are meant, out of which God by angels proclaimed the law on Sinai.

Verse 26

then shook--when He gave the law on Sinai. now--under the Gospel. promised--The announcement of His coming to break up the present order of things, is to the ungodly a terror, to the godly a promise, the fulfilment of which they look for with joyful hope. Yet once more--Compare Notes, see on Hag 2:6; Hag 2:21-22, both of which passages are condensed into one here. The shaking began at the first coming of Messiah; it will be completed at His second coming, prodigies in the world of nature accompanying the overthrow of all kingdoms that oppose Messiah. The Hebrew is literally, "it is yet one little," that is, a single brief space till the series of movements begins ending in the advent of Messiah. Not merely the earth, as at the establishment of the Sinaitic covenant, but heaven also is to be shaken. The two advents of Messiah are regarded as one, the complete shaking belonging to the second advent, of which the presage was given in the shakings at the first advent: the convulsions connected with the overthrow of Jerusalem shadowing forth those about to be at the overthrow of all the God-opposed kingdoms by the coming Messiah.

Verse 27

this word, Yet once more--So Paul, by the Spirit, sanctions the Septuagint rendering of Hag 2:6, giving an additional feature to the prophecy in the Hebrew, as rendered in English Version, not merely that it shall be in a little while, but that it is to be "once more" as the final act. The stress of his argument is on the "ONCE." Once for all; once and for ever. "In saying 'once more,' the Spirit implies that something has already passed, and something else shall be which is to remain, and is no more to be changed to something else; for the once is exclusive, that is, not many times" [ESTIUS]. those things that are shaken--the heaven and the earth. As the shaking is to be total, so shall the removal be, making way for the better things that are unremovable. Compare the Jewish economy (the type of the whole present order of things) giving way to the new and abiding covenant: the forerunner of the everlasting state of bliss. as of things . . . made--namely, of this present visible creation: compare Co2 5:1; Heb 9:11, "made with hands . . . of this creation," that is, things so made at creation that they would not remain of themselves, but be removed. The new abiding heaven and earth are also made by God, but they are of a higher nature than the material creation, being made to partake of the divine nature of Him who is not made: so in this relation, as one with the uncreated God, they are regarded as not of the same class as the things made. The things made in the former sense do not remain; the things of the new heaven and earth, like the uncreated God, "shall REMAIN before God" (Isa 66:22). The Spirit, the seed of the new and heavenly being, not only of the believer's soul, but also of the future body, is an uncreated and immortal principle.

Verse 28

receiving--as we do, in prospect and sure hope, also in the possession of the Spirit the first-fruits. This is our privilege as Christians. let us have grace--"let us have thankfulness" [ALFORD after CHRYSOSTOM]. But (1) this translation is according to classical Greek, not Paul's phraseology for "to be thankful." (2) "To God" would have been in that case added. (3) "Whereby we may serve God," suits the English Version "grace" (that is Gospel grace, the work of the Spirit, producing faith exhibited in serving God), but does not suit "thankfulness." acceptably--Greek, "well-pleasingly." reverence and godly fear--The oldest manuscripts read, "reverent caution and fear." Reverent caution (same Greek as in Heb 5:7; see on Heb 5:7) lest we should offend God, who is of purer eyes than to behold iniquity. Fear lest we should bring destruction on ourselves.

Verse 29

Greek, "For even": "for also"; introducing an additional solemn incentive to diligence. Quoted from Deu 4:24. our God--in whom we hope, is also to be feared. He is love (Jo1 4:8, Jo1 4:16); yet there is another side of His character; God has wrath against sin (Heb 10:27, Heb 10:31). Next: Hebrews Chapter 13

Verse 1

Wherefore, seeing we also are compassed about,...., As the Israelites were encompassed with the pillar of cloud, or with the clouds of glory in the wilderness, as the Jews say; See Gill on Co1 10:1, to which there may be an allusion, here, since it follows, with so great a cloud of witnesses; or "martyrs", as the Old Testament saints, the instances of whose faith and patience are produced in the preceding chapter: these, some of them, were martyrs in the sense in which that word is commonly used; they suffered in the cause, and for the sake of true religion; and they all bore a noble testimony of God, and for him; and they received a testimony from him; and will be hereafter witnesses for, or against us, to whom they are examples of the above graces: and these may be compared to a "cloud", for the comfortable and reviving doctrines which they dropped; and for their refreshing examples in the heat of persecution; and for their guidance and direction in the ways of God; and more especially for their number, being like a thick cloud, and so many, that they compass about on every side, and are instructive every way. Hence the following things are inferred and urged, let us lay aside every weight; or burden; every sin, which is a weight and burden to a sensible sinner, and is an hinderance in running the Christian race; not only indwelling sin, but every actual transgression, and therefore to be laid aside; as a burden, it should be laid on Christ; as a sin, it should be abstained from, and put off, with respect to the former conversation: also worldly cares, riches, and honours, when immoderately pursued, are a weight depressing the mind to the earth, and a great hinderance in the work and service of God, and therefore to be laid aside; not that they are to be entirely rejected, and not cared for and used, but the heart should not be set upon them, or be over anxious about them: likewise the rites and ceremonies of Moses's law were a weight and burden, a yoke of bondage, and an intolerable one, and with which many believing Jews were entangled and pressed, and which were a great hinderance in the performance of evangelical worship; wherefore the exhortation to these Hebrews, to lay them aside, was very proper and pertinent, since they were useless and incommodious, and there had been a disannulling of them by Christ, because of their weakness and unprofitableness. Some observe, that the word here used signifies a tumour or swelling; and so may design the tumour of pride and vain glory, in outward privileges, and in a man's own righteousness, to which the Hebrews were much inclined; and which appears in an unwillingness to stoop to the cross, and bear afflictions for the sake of the Gospel; all which is a great enemy to powerful godliness, and therefore should be brought down, and laid aside. The Arabic version renders it, "every weight of luxury": all luxurious living, being prejudicial to real religion: and the sin which doth so easily beset us; the Arabic version renders it, "easy to be committed"; meaning either the corruption of nature in general, which is always present, and puts upon doing evil, and hinders all the good it can; or rather some particular sin, as what is commonly called a man's constitution sin, or what he is most inclined to, and is most easily drawn into the commission of; or it may be the sin of unbelief is intended, that being opposite to the grace of faith, the apostle had been commending, in the preceding chapter, and he here exhorts to; and is a sin which easily insinuates itself, and prevails, and that sometimes under the notion of a virtue, as if it would be immodest, or presumptuous to believe; the arguments for it are apt to be readily and quickly embraced; but as every weight, so every sin may be designed: some reference may be had to Lam 1:14 where the church says, that her transgressions were "wreathed", "wreathed themselves", or wrapped themselves about her. The allusion seems to be to runners in a race, who throw off everything that encumbers, drop whatsoever is ponderous and weighty, run in light garments, and lay aside long ones, which entangle and hinder in running, as appears from the next clause, or inference. And let us run with patience the race that is set before us. The stadium, or race plot, in which the Christian race is run, is this world; the prize run for is the heavenly glory; the mark to direct in it, is Christ; many are the runners, yet none but the overcomers have the prize; which being held by Christ, is given to them: this race is "set before" the saints; that is, by God; the way in which they are to run is marked out by him in his word; the troubles they shall meet with in it are appointed for them by him, in his counsels and purposes; the mark to direct them is set before them in the Gospel, even Jesus, the author and finisher of faith, whom they are to look unto; the length of their race is fixed for them, or how far, and how long they shall run; and the prize is determined for them, and will be given them, and which is held out for their encouragement, to have respect unto: and it becomes all the saints, and belongs to each, and everyone of them, to "run" this race; which includes both doing and suffering for Christ; it is a motion forward, a pressing towards the mark for the prize, a going from strength to strength, from one degree of grace to another; and to it swiftness and agility are necessary; and when it is performed aright, it is with readiness, willingness, and cheerfulness: it requires strength and courage, and a removal of all impediments, and should be done "with patience"; which is very necessary, because of the many exercises in the way; and because of the length of the race; and on account of the prize to be enjoyed, which is very desirable: the examples of the saints, and especially Christ, the forerunner, should move and animate unto it.

Verse 2

Looking unto Jesus, the author and finisher of our faith,.... Not with bodily eyes, for at present he is not to be looked upon in this manner, but with the eye of the understanding, or with the eye of faith; for faith is a seeing of the Son; it is a spiritual sight of Christ, which is at first but glimmering, afterwards it increases, and is of a soul humbling nature; it is marvellous and surprising; it transforms into the image of Christ, and fills with joy unspeakable, and full of glory: a believer should be always looking to Christ, and off of every object, as the word here used signifies. Christ is to be looked unto as "Jesus", a Saviour, who being appointed and sent by God to be a Saviour, came, and is become the author of eternal salvation; and to him only should we look for it: he is able and willing to save; he is a suitable, complete, and only Saviour; and whoever look to him by faith shall be saved; and he is to be considered, and looked unto, as "the author and finisher of faith": he is the author or efficient cause of it; all men are by nature without it; it is not in the power of man to believe of himself; it is a work of omnipotence; it is an instance of the exceeding greatness of the power of God; and it is the operation of Christ, by his Spirit; and the increase of it is from him, Luk 17:5 and he is the finisher of it; he gives himself, and the blessings of his grace, to his people, to maintain and strengthen it; he prays for it, that it fail not; he carries on the work of faith, and will perform it with power; and brings to, and gives that which is the end of it, eternal life, or the salvation of the soul. Who for the joy that was set before him; the word rendered "for"; sometimes signifies, in the room, or stead of, as in Mat 2:22 and is so rendered here in the Syriac and Arabic versions; and then the sense is, that Christ instead of being in the bosom of the Father, came into this world; instead of being in the form of God, he appeared in the form of a servant; instead of the glory which he had with his Father from eternity, he suffered shame and disgrace; instead of living a joyful and comfortable life on earth, he suffered a shameful and an accursed death; and instead of the temporal joy and glory the Jews proposed to him, he endured the shame and pain of the cross: sometimes it signifies the end for which a thing is, as in Eph 5:31 and may intend that, for the sake of which Christ underwent so much disgrace, and such sufferings; namely, for the sake of having a spiritual seed, a numerous offspring with him in heaven, who are his joy, and crown of rejoicing; for the sake of the salvation of all the elect, on which his heart was set; and for the glorifying of the divine perfections, which was no small delight and pleasure to him. And to this agrees the Chaldee paraphrase of Psa 21:1. "O Lord, in thy power shall the King Messiah "rejoice", and in thy redemption how greatly will he exult!'' And also because of his own glory as Mediator, which was to follow his sufferings, and which includes his resurrection from the dead, his exaltation at the right hand of God, and the whole honour and glory Christ has in his human nature; see Psa 16:8 and with a view to all this, he endured the cross; which is to be taken not properly for that frame of wood, on which he was crucified; but, improperly, for all his sufferings, from his cradle to his cross; and particularly the tortures of the cross, being extended on it, and nailed unto it; and especially the death of the cross, which kind of death he endured to verify the predictions of it, Psa 22:16 and to show that he was made a curse for his people; and this being a Roman punishment, shows that the sceptre was taken from Judah, and therefore the Messiah must be come; and that Christ suffered for the Gentiles, as well as Jews: and this death he endured with great courage and intrepidity, with much patience and constancy, and in obedience to the will of his Father: despising the shame; of the cross; for it was an ignominious death, as well as a painful one; and as he endured the pain of it with patience, he treated the shame of it with contempt; throughout the whole of his life, he despised the shame and reproach that was cast upon him; and so he did at the time of his apprehension, and when upon his trial, and at his death, under all the ignominious circumstances that attended it; which should teach us not to be ashamed of the reproach of Christ, but count it an honour to be worthy to suffer shame for his name. And is set down at the right hand of the throne of God; Which is in heaven; and is expressive of the majesty and glory of God; and of the honour done to Christ in human nature, which is not granted to any of the angels: here Christ sits as God's fellow, as equal to him, as God, and as having done his work as man, and Mediator; and this may assure us, that when we have run out our race, we shall sit down too, with Christ upon his throne, and be at rest.

Verse 3

For consider him,.... In the greatness of his person, as God, the Son of God, the heir of all things; and in his offices of prophet, priest, and King, as the Saviour of lost sinners, the Leader and Commander of the people, as the apostle and high priest of our profession: consider him in his human nature, his conversation on earth, and what he did and suffered for men; how that in his nature he was pure and holy, in his conversation harmless and innocent, in his deportment meek and lowly; who went about doing good to the souls of men, and at last suffered and died, and is now glorified: consider the analogy between him and us, and how great is the disproportion; and therefore if he was ill treated, no wonder we should consider him under all his reproaches and sufferings: that endured such contradiction of sinners against himself; against his person, they denying his deity, and speaking against his sonship, and against his offices; mocking him as a King, deriding him as a prophet, and treating him with the utmost contempt as a priest and Saviour; and against his actions, his works of mercy to the bodies of men, when done on the sabbath day; his conversing with sinners for the good of their souls, as if he was an encourager of them in sin, and a partner with them; his miracles, as if they were done by the help of the devil; and against the whole series of his life, as if it was criminal. Now we should analogize this contradiction, and see what proportion there is between this, and what is endured by us: we should consider the aggravations of it, that it was "against himself"; sometimes it was against his disciples, and him through them, as it is now against his members, and him in them; but here it was immediately and directly against himself: and this he endured "from sinners"; some more secret, as the Scribes, Sadducees, and Pharisees; some more open, as the common people; some of them the vilest of sinners, the most abandoned of creatures, as the Roman soldiers, and Herod's men of war: and this should be considered, that we cannot be contradicted by viler or meaner persons; and it is worthy of notice, with what courage and bravery of mind, with what patience and invincible constancy he endured it: this should be recollected for imitation and encouragement, lest ye be wearied, and faint in your minds; contradiction is apt to make persons weary and faint, as Rebekah was, because of the daughters of Heth, and as Jeremiah was, because of the derision of the Jews, Gen 27:46 but a consideration of Jesus, and of what he has endured, tends to relieve the saints in such a condition; See Mat 10:25.

Verse 4

Ye have not yet resisted unto blood,.... They had resisted sin, and Satan, and the world, the men of it, and the lusts of it, and its frowns and flatteries, and also false teachers, even every adversary of Christ, and their souls; but they had not, as yet, resisted unto blood, or to the shedding of their blood, as some of the Old Testament saints had done; as some in the times of the Maccabees, and as James the apostle of Christ, and as Christ himself: wherefore the apostle suggests, that they ought to consider, that they had been indulged; and what they had been engaged in, were only some light skirmishes; and that they must expect to suffer as long as they were in the world, and had blood in them; and that their blood, when called for, should be spilled for the sake of Christ: striving against sin; which is the principal antagonist the believer has, and is here particular pointed out: sin is here, by some, thought to be put for sinful men; or it may design the sin of those men, who solicited the saints to a defection from the truth; or the sin of apostasy itself; or that of unbelief; or rather indwelling sin, and the lusts of the flesh, which war against the soul. Now this is said, to sharpen and increase the saints resentment and indignation against it, as being their antagonist, with whom they strive and combat, and which is the cause of all the evils in the world, exposes to wrath to come, and separates from communion with God; and to encourage them to bear their sufferings patiently, since they are not without sin, as Christ was; and since their afflictions and sufferings are for the subduing of sin, and the increase of holiness.

Verse 5

And ye have forgotten the exhortation,.... Or consolation, the consolatory word or doctrine, in Pro 3:11. This, by their conduct, the apostle feared they had forgotten, and therefore puts them in mind of it; or it may be read by way of question, "and have ye forgotten?", &c. do not ye remember? it would be right to call it to mind: which speaketh unto you as unto children; not as the children of Solomon, but as the children of God, or of Christ, the wisdom of God: here, by a prosopopeia, the word of exhortation is introduced as a person speaking, my son, despise not thou the chastening of the Lord; by which is meant, not vindictive punishment; this would not be speaking to them, nor dealing with them as children, and would be contrary to the love of God towards them; besides, chastisement in this sense has been upon Christ for them, and it would be unjust to lay it on them again; but a fatherly correction is designed, and which is given in love by God, as a Father, and for the instruction of his children, as the word used signifies: and it is called not the chastening of men, but of the Lord; every chastening, or afflictive providence, is appointed by God, and is looked upon by believers, when grace is in exercise, as coming from him; and it is directed, and governed, and limited by him, and is overruled by him for his own glory, and their good: and this is not to be despised, as something nauseous and loathsome, or as not useful and unprofitable, or as insignificant and unworthy of notice, but should be esteemed for the good ends, which are sometimes answered, by it: nor faint when thou art rebuked of him; God has various ways of rebuking, reproving, and convincing, sometimes by his Spirit, sometimes by his word and ministers, and sometimes by afflictive providences; by these he rebukes his people for their sins, convinces them of them, and brings them to acknowledgment and confession; he makes them hereby sensible of their duty, in which they have been remiss, and brings them to a more constant and fervent discharge of it; he reproves them for, and convinces of their folly in trusting in the creature, or loving it too much, and of every wrong way they have been walking in; and these rebukes are not in a way of wrath, but love, and therefore saints should not faint at them: there are two extremes they are apt to run into, under such a dispensation; either to take no notice, and make light of an affliction, or else to be overwhelmed by it, and sink under it; both are guarded against in this exhortation.

Verse 6

For whom the Lord loveth he chasteneth,.... All men are not the objects of God's love, only a special people, whom he has chosen in Christ; for whom he has given his Son, when they were sinners and enemies; whom he quickens and calls by his grace, justifies, pardons, and accepts in Christ; and whom he causes to love him; these he loves with an everlasting and unchangeable love, and in a free and sovereign way, without any regard to any motive or condition in them. Now these are chastened by him, and loved while they are chastened; their chastening is in love, as appears from the nature of God's love to them, which changes not; from the nature of chastening itself; which is that of a father; from the divine supports granted under it; from the ends of it, which are, among others, that they might be more and more partakers of holiness, and not be condemned with the world; and from the issue of it, which is a far more exceeding and eternal weight of glory. So the Jews (p) often speak of , "chastisements of love", in distinction from evil "chastisement", or vindictive ones: and scourgeth every son whom he receiveth; by whom are meant, not any of the angels, nor all the sons of men, but such whom God has predestinated to the adoption of children, and in the covenant of his grace has declared himself a father to; for whom Christ has a special regard, as children, and therefore partook of human nature, and died to gather them together, and redeemed them, that they might receive the adoption of children; and who appear to be the children of God by faith in Christ; and who have the spirit of adoption, witnessing their sonship to them; this is a valuable blessing of grace, and springs from love: and such are received by God into his heart's love and affection, with complacency and delight; and into the covenant of his grace, to share all the blessings and promises of it; and into his family, to enjoy all the privileges of his house, and into communion with himself; and they will be hereafter received by him into glory: now these he scourges; he suffers them sometimes to be scourged by men, and to be buffeted by Satan; and sometimes he scourges them himself with the rod of men, and with the stripes of the children of men, but always in love. (p) Zohar in Gen. fol. 39. 3. & 102. 4. & in Exod. fol. 98. 2. & 102. 2. & in Lev. fol. 19. 3.

Verse 7

If ye endure chastening,.... In faith, with patience, with courage and constancy, with humility and reverence: there are many things which may encourage and animate the saints to endure it in such a manner; as that it is but a chastening, and the chastening of a father; it should be considered from whence it comes, and for what ends; that it comes from the Lord, and is for his glory, and their good; the example of Christ, and of other saints, should excite unto it. The Jews have a saying (q), that "the doctrine of chastisements is silence;'' that is, they are to be patiently bore, and not murmured at. The Vulgate Latin, and all the Oriental versions, read the words as an exhortation; the former of these renders it, "persevere in discipline"; the Syriac version, "endure correction"; the Arabic version, "be ye patient in chastisement"; and the Ethiopic version, "endure your chastening": but then the word, "for", should be supplied in the next clause, as it is in the Syriac and Ethiopic versions, making that to be a reason, enforcing this, for God dealeth with you as with sons: chastening is owning of them for his children, and it discovers them to be so, and shows that they continue such; he does not chasten them but when it is necessary; and whenever he does, it is in love and mercy, and for good, and in the best time, seasonably, and in measure: for what son is he whom the father chasteneth not? no one can be named, not the Son of God himself; he had the chastisement of our peace upon him; nor the more eminent among the children of God, as Abraham, David, and others; nor any in any catalogue, or list of them, such as in the preceding chapter; not one in any age or period of time whatever, in any bodies, societies, or communities of them, either under the Old or New Testament. (q) T. Bab. Beracot, fol. 62. 1.

Verse 8

But if ye be without chastisement,.... Or have no affliction: whereof all are partakers; that is, all the children of God; they are all alike children; they are all in a state of imperfection, and prone to sin; God has an impartial respect unto them: and though they are not all alike chastened, nor chastened at all times, yet none are exempted from chastisement, but have it in some way or another, and at some time or another. Then are ye bastards, and not sons; all are not sons that are under a profession of religion; all that are under a profession of religion are not chastised; but then those are not the children of God, but the children of the world, of Satan, and of the antichristian harlot; for though all that are chastised are not children, yet all that are children are chastised: hence we learn, that outward peace and prosperity is not a note of a true church; and that such have reason to distrust their state, who know not what it is to have the chastising rod of God upon them; and that afflictions are rather arguments for than against sonship.

Verse 9

Furthermore, we have had fathers of our flesh,.... Earthly parents; who are so called, because they are the immediate causes and instruments of the generation of their children, and of their fleshly bodies and worldly beings; and to distinguish them from the Father of spirits: and this shows, that they have not the spirit or soul from them, only the flesh or body, and which is frail and corrupt; and therefore goes by this name. Which corrected us; early, and at proper seasons, in love, and for instruction, and to prevent ruin, and death: and we gave them reverence; by submitting to their correction, and hearkening to it; by taking shame to themselves, and acknowledging the offence committed; by retaining the same affection for them; and, by a carefulness not to offend for the future. Shall we not much rather be in subjection to the Father of spirits, and live? that is, to God, who is so called; not because he is the Creator of angels, who are spirits; but because he is the Creator of the souls of men; the soul is the more noble and excellent part of man: it bears a resemblance to God; it is, the life of man, and is immortal; it is exceeding precious, and the redemption of it; this was at first immediately created by God; and he still continues to create souls, which he preserves in their being, and has the power of saving and destroying them. Besides, God may be so called, because he is the author and donor of all spiritual gifts, and particularly of regenerating grace; it is he who renews a right spirit in them, and puts a new spirit into them: now such ought to be in "subjection" to him; not only as creatures to a Creator, and as subjects to their prince: but as children to a father, and particularly to him, as and when correcting; they should bow to his sovereignty, resign to his will, be humble under his mighty hand, be still and quiet, and bear all patiently; the advantage arising from such a subjection is life: "and live"; or "that ye may live"; or "and ye shall live": more comfortably, and more to the glory of God, in communion and fellowship with him here, and in heaven to all eternity.

Verse 10

For they verily for a few days chastened us,.... Which respects not the minority of children, during which time they are under the correction of parents, and which is but a few days; nor the short life of parents; but rather the end which parents have in chastening their children, which is their temporal good, and which lasts but for a few days; which sense the opposition in the latter part of the text requires: and this they do after their own pleasure: not to please and delight themselves in the pains and cries of their children, which would be brutish and inhuman; though corrections are too often given to gratify the passions; nor merely in an arbitrary way, and when they please; but the sense is, they correct as seems good unto them; in the best way and manner; to the best of their judgments, which are fallible: but he for our profit; saints are no losers by afflictions; they lose nothing but their dross and tin; they do not lose the love of God; nor their interest in the covenant of grace; nor the presence of God; nor grace in their own hearts; nor spiritual peace and comfort: on the contrary, they are real gainers by them; their graces gain by them fresh lustre and glory; they obtain a greater degree of spiritual knowledge; and a larger stock of experience; and are hereby restored to their former state, duty, and zeal; and become more conformable to Christ; yea, their afflictions conduce to their future glory; many are the profits arising from them. The Alexandrian copy reads in the plural number, "profits": particularly God's end in chastening of his children is, that we might be partakers of his holiness; not the essential holiness of God, which is incommunicable; but a communicative holiness of his, which it is his determining will his people should have: it comes from him, from whom every good and perfect gift does; it is in Christ for them, and is received out of his fulness; and is wrought in them by the Spirit; and it bears a resemblance to the divine nature: now men are naturally destitute of this holiness; they have it not by nature, but by participation; as God's gift; and they first partake of it in regeneration; and here an increase of it is designed, a gradual participation of it; and it may include perfect holiness in heaven: afflictions are designed as means to bring persons to this end; to bring them to a sense of sin, an acknowledgment of it, an aversion to it, and to a view of pardon of it; to purge it away; to wean the saints from this world; to increase their grace, and lead them on to a perfect state of glory, where there will be no more sin, and no more sorrow.

Verse 11

Now no chastening for the present seemeth to be joyous,.... These words anticipate an objection, taken from the grief and sorrow that comes by afflictions; and therefore how should they be for profit and advantage? The apostle answers, by granting that no affliction "seemeth" to be joyous, in outward appearance to flesh and blood, and according to the judgment of carnal sense and reason; in this view of afflictions, it must be owned, they do not appear to be matter, cause, or occasion of joy; though they really are, when viewed by faith, and judged of by sanctified reason; for they are tokens of the love of God and Christ; are evidences of sonship; and work together either for the temporal, or spiritual, or eternal good of the saints: and so likewise indeed "for the present time", either while under them, or in the present state of things, they seem so; but hereafter, either now when they are over; or however in the world to come, when the grace, goodness, wisdom, and power of God in them, in supporting under them, bringing out of them, and the blessed effects, and fruits of them, will be discerned, they will be looked upon with pleasure: but for the present, and when carnal sense and reason prevail, it must be allowed, that they are not matter of joy, but grievous; or matter, cause, and occasion of grief; they cause pain and grief to the afflicted, and to their friends and relations about them; and especially, they are very grieving, and occasion heaviness, and are grievous to be borne, when soul troubles attend them; when God hides his face, and the soul is filled with a sense of wrath, looking upon the chastening, as being in wrath and hot displeasure; when Satan is let loose, and casts his fiery darts thick and fast; and when the soul has lost its views of interest in the love of God, and in the grace of Christ, and in eternal glory and happiness. Nevertheless, afterwards it yieldeth the peaceable fruit of righteousness unto them that are exercised thereby: who are used unto afflictions; "trained" up and instructed in the school of afflictions, as the word may signify; in which many useful lessons of faith and hope, patience and experience, humility, self-denial; and resignation of will, are learned: and to such afflictions yield "the fruit of peace"; external peace and prosperity sometimes follow upon them; and oftentimes internal peace is enjoyed in them; and they always issue to such in eternal peace and everlasting happiness; and this peace arises from the "righteousness" of Christ, laid hold upon by faith, which produces a true conscience peace, and entitles to that everlasting joy and rest which remains for the people of God. Moreover, the fruit of holiness may be designed, which saints by afflictions are made partakers of, and the peace enjoyed in that; for there is a peace, which though it does not spring from, yet is found in the ways of righteousness; and though this peace may not be had for the present, or while the affliction lasts, yet it is experienced "afterwards"; either after the affliction is over in the present life, or however in eternity, when the saints enter into peace; for the end of such dispensations, and of the persons exercised by them, is peace,

Verse 12

These words may be considered as spoken to the Hebrews, with respect to themselves; accordingly, the Syriac version reads, "your hands", and "your knees"; who were sluggish, and inactive in prayer, in hearing the word, in attendance on ordinances, in holding fast their profession, and in the performance of those things which adorn it; they were weary and fatigued with weights and burdens of sins and afflictions; and were faint, fearful, and timorous, through distrust of the promised good, because of their persecutions, being in present distress, and in a view of approaching danger, with which they might be surprised, as well as affected with their present afflictions: and then the exhortation to "lift up the hands which hang down, and the feeble knees", is to be active in every duty; to be courageous against every enemy: to bear patiently every burden; to take heart, and be of good cheer under every afflictive providence: or else they may be considered as an exhortation to them with respect to others, which seems to be most agreeable to Isa 35:3 from whence they are taken; and then what is signified in them is done by sympathizing with persons in distress; by speaking comfortably to them, and by bearing their burdens. from whence they are taken; and then what is signified in them is done by sympathizing with persons in distress; by speaking comfortably to them, and by bearing their burdens. Hebrews 12:13 heb 12:13 heb 12:13 heb 12:13And make straight paths for your feet,.... By "feet" are meant the walk and conversation of the saints, both in the church, and in the world, Sol 7:1 and there are paths made ready for these feet to walk in; as the good old paths of truth, of the word and worship of God, of faith and holiness: and to make these paths "straight", is to make the word of God the rule of walking; to avoid carefully joining anything with it as a rule; to attend constantly on the ordinances of Christ; to go on evenly in a way of believing on him; to walk in some measure worthy of the calling wherewith we are called, and by way of example to others. Lest that which is lame be turned out of the way; a lame member, as the Syriac version, a lame member of the body of Christ, the church; or a lame person, as the Arabic version, a weak believer; one that is ready to halt, either through the corruption of nature, or through the weakness of grace, or through want of light and judgment, and through instability and inconstancy; lest such an one should, through the irregular walk and conversation of others, be stumbled and offended, and go out of the way, and leave the paths of righteousness and truth. God takes care of, and has a regard to such, and he would have others also, Mic 4:6. The Ethiopic version reads, "that your halting may be healed, and not offended": that you yourselves may not halt and stumble. But let it rather be healed; the fallen believer be restored, the weak brother be confirmed, the halting professor be strengthened, and everyone be built up and established upon the most holy faith, and in the pure ways of the Gospel.

Verse 13

Follow peace with all men,.... That are in a natural and domestic relation to one another, being of the same family; and that are in a civil and political one, being of the same nation, city, or society; and that are in a spiritual one, being members of the same church; or, if not, yet being saints, and though in some things different in judgment; yea, even peace is to be followed with enemies, as much as in us lies: and perhaps by "all men", the Gentiles may be more especially designed, whose peace the Hebrews thought they were not to seek, Deu 23:6 mistaking the sense of the text, by applying it to the Gentiles in general: to "follow peace", signifies an eager pursuit after it, in the use of proper means; exerting the utmost of a man's power to attain it, in all things possible: many things serve to enforce this upon the saints; this is most agreeable to all the three divine Persons; to God, who is the God of peace; to Christ, the Prince of peace; and to the Spirit, one of whose fruits is peace; and to the characters of the saints, who are sons of peace, and who are called to peace, and who make a profession of the Gospel of peace; and to the privileges they enjoy, being interested in the covenant of peace, partaking of spiritual peace now, and being entitled to eternal peace hereafter: and this agrees with the sayings and counsels of the ancient Jews. It was a saying of Hillell (r), who lived about the times of Christ; "be thou one of the disciples of Aaron, who loved peace, , "and followed peace".'' This is said of Aaron in the Talmud (s), that "he loved peace, and followed peace, and made peace between a man and his neighbour, as is said, Mal 2:6.'' They recommend peace on many accounts, and say, great is peace, and among the rest, because it is one of the names of God (t): and holiness: this being added to peace, shows that peace is no further to be followed than is consistent with holiness; and holiness here does not design any particular branch of holiness, as chastity of the body and mind, but the whole of holiness, inward and outward; and intends true holiness, in opposition to ceremonial holiness, which the Hebrews were fond of, and pursued after: it means even perfect holiness; for though holiness is not perfect in this life, yet it will be in heaven; and there is a perfection of it in Christ; and it is to be followed after, by going to Christ for more grace, and exercising faith upon him, as our sanctification; and by eager desires that the Spirit of God would sanctify us more and more, and enable us, by his grace and strength, to walk in the way of holiness, till we get safe to heaven: without which no man shall see the Lord; or "God", as the Vulgate Latin and Ethiopic versions read; that is, with the beatific vision in heaven: or the Lord Jesus Christ, "our Lord", as the Syriac version reads; even in this life, so as to have communion with him; and hereafter, so as to behold his glory, both intellectually and corporeally: to such a sight holiness is necessary; for God is holy, and Christ is holy, and so is heaven, and so are the angels, and the souls of men in it. (r) Pirke Abot, c. 1. sect. 12. (s) T. Bab. Sanhedrin, fol. 6. 2. & Gloss. in T. Bab. Yoma, fol. 71. 2. (t) Vajikra Rabba, sect. 9. fol. 153. 1, 2.

Verse 14

Looking diligently,.... Acting the part of bishops, or overseers, as the word signifies; and so this exhortation either respects officers of the church of the Hebrews, whose business it was more especially to inspect into the principles and practices of the members of it, and take care that they did not imbibe false doctrines, or live immoral lives; or rather the several members of the church, whose business it is to watch over one another, since this epistle seems to be written to the whole church. Lest any man fail of the grace of God; not the free favour and love of God in Christ, which is everlasting, unchangeable, and from whence there is no separation; nor the grace of God implanted in the heart in regeneration, which is incorruptible, never failing, but always remains, as do faith, hope, and love; but either the whole doctrine of the Gospel, which is a declaration of the grace of God; or particularly the doctrine of free justification by the righteousness of Christ, which men may receive in vain, and fall from, Co2 6:1 to which these Hebrews might be prone: and such "fail" of it, who either come short of it, do not come up to it, receive and embrace it; or who having professed it, drop it and deny it: now such should be looked after, and such a case should be diligently looked into; because the glory of God, the honour of Christ, the good of souls, and the well being, and even the continuance of the church state are concerned: lest any root of bitterness springing up trouble you, and thereby many be defiled; the Alexandrian copy reads , "the many", the common people, the private members of the church; though it may intend either things or persons: it may design things; and these either the corruption of nature in general, which is a root that lies hidden in a man's heart; and is a root or gall of bitterness; and is apt to spring up, and bring forth bitter fruit, and gives trouble both to a man's self and others; and is of a defiling nature, in particular sins; such as malice, strife, and contention, covetousness, lust, pride, oppression, idleness, &c. which make bitter work, and occasion great trouble in churches, oftentimes: or errors and heresies, which sometimes, like roots, lie under ground, secret and undiscovered; and are bitter ones in their effects, bringing ruin and swift destruction on the souls of men; and these sometimes spring up in churches, while ministers and members are asleep, or not so diligent and watchful as they should be; and occasion great trouble, and are very infectious, and defiling: moreover, persons may be designed; which agrees well with Deu 29:18 from whence this phrase is taken; and with the instance in the following verse, such as all immoral persons, and false teachers, particularly self-justiciaries, that preach the doctrine of justification by the works of the law: this was the capital mistake, and rooted error of the Jewish nation; and a bitter one it was; it produced many bitter fruits of pride and vain glory; and this sprung up in the church, and troubled and defiled many there and elsewhere, being spread by the abettors of it; see Act 15:24. Now, care should be taken, that no such person be in churches, holding such an error; because of the glory of God, Father, Son, and Spirit; the comfort of souls; the peace of the church, and the growth and increase of it, which must be hurt by such men and doctrines; so , "a sinful root", is used for a "wicked man", in the Apocrypha: "In those days went there out of Israel wicked men, who persuaded many, saying, Let us go and make a covenant with the heathen that are round about us: for since we departed from them we have had much sorrow.'' (1 Maccabees 1:11) and , "a root of bitterness", signifies, in Jewish writings (u), an error, or heresy, in opposition to a root of faith, or a fundamental doctrine. (u) Cosri, Orat. 1. fol. 35. 1.

Verse 15

Lest there be any fornicator or profane person,.... The first of these is guilty of a sin against the second table of the law, as well as against his own body; and which is opposed to the holiness the apostle had before exhorted to; such who are guilty of it, are not to be continued in the communion of the church; and it is a sin, which, lived in not repented of, excludes from the kingdom of heaven: the latter is one who is a transgressor of the first table of the law; who is an idolater, a swearer, a despiser of public worship and ordinances, and who behaves irreverently in divine service, and mocks at the future state, as Esau; to whom both these characters seem to belong: and this agrees with what the Jews say concerning him: they have a tradition (w), that he committed five transgressions on the day he came out of the field weary. "He committed idolatry: he shed innocent blood; and lay with a virgin betrothed; and denied the life of the world to come (or a future state); and despised his birthright.'' It is elsewhere (x) a little differently expressed. "Esau, the wicked, committed five transgressions on that day: he lay with a virgin betrothed; and killed a person; and denied the resurrection of the dead; and denied the root, or foundation, (i.e. that there is a God,) and despised his birthright; and besides, he desired his father's death, and sought to slay his brother.'' It is common for them to say of him, that he was an ungodly man; and particularly, that he was a murderer, a robber, "and an adulterer" (y); and that he has no part in the world to come (z): who for one morsel of meat sold his birthright; the account of which is in Gen 25:29 this includes all the privileges which he had a right unto by being the firstborn; as a peculiar blessing from his father; a double portion of goods; and dominion over his brethren: and it is commonly said by the Jews, that the priesthood belonged to the firstborn, before the Levitical dispensation; and that for this reason, Jacob coveted the birthright (a), Esau being a wicked man, and unfit for it. The birthright was reckoned sacred; it was typical of the primogeniture of Christ; of the adoption of saints, and of the heavenly inheritance belonging thereunto; all which were despised by Esau: and so the Jewish paraphrases (b) interpret the contempt of his birthright, a despising of his part in the world to come, and a denial of the resurrection of the dead: and his contempt of it was shown in his selling it; and this was aggravated by his selling it for "one morsel of meat"; which was bread, and pottage of lentiles, Gen 25:34. The Jewish writers speak of this bargain and sale much in the same language as the apostle here does; they say (c) of him, this is the man that sold his birthright , "for a morsel of bread"; and apply to him the passage in Pro 28:21 "for a piece of bread that man will transgress". (w) Targum Jon. ben Uzziel in Gen. xxv. 29. (x) Shemot Rabba, sect. I. fol. 89. 3. T. Bab. Bava Bathra, fol. 16. 2. (y) Tzeror Hammor, fol. 27. 1. (z) Tzeror Hammor, fol. 26. 3. (a) Bereshit Rabba, sect. 63. fol. 56. 2. (b) Targum Hieros. & Jon. in Gen. 25. 34. Bereshit Rabba, ib. (c) Tzeror Hammor, fol. 26. 4. & 27. 1.

Verse 16

For ye know how that afterwards,.... After he had had his pottage; after he had sold his birthright for it, and the blessing with it; after his father had blessed Jacob: this the apostle relates to the Hebrews, as a thing well known to them; they having read the books of Moses, and being conversant with them, in which the whole history of this affair is recorded: how that when he would have inherited the blessing, he was rejected; by his father, who refused to give him the blessing, but confirmed what he had given to Jacob; and also by God, he being the object of his hatred; concerning whom he had said, even before his birth, the elder shall serve the younger, Rom 9:11, for he found no place of repentance, though he sought it carefully with tears, Gen 27:34 though he was very solicitous for the blessing, and shed many tears to obtain it, yet he had no true repentance for his sin in soiling the birthright. Tears are not an infallible sign of repentance: men may be more concerned for the loss and mischief that come by sin, than for the evil that is in it; and such repentance is not sincere; it does not spring from love to God, or a concern for his glory; nor does it bring forth proper fruits: or rather, the sense of the words is, that notwithstanding all his solicitude, importunity, and tears, he found no place of repentance in his father Isaac; he could not prevail upon him to change his mind; to revoke the blessing he had bestowed on Jacob, and confer it on him, Gen 27:33 for he plainly saw it was the mind of God, that the blessing should be where it was; whose counsel shall stand, and he will do all his pleasure. This latter seems to be the better interpretation of the words, though the former agrees with the Targum on Job 15:20 "all the days of Esau the ungodly, they expected that he would have repented, but he repented not.''

Verse 17

For ye are not come unto the mount that might be touched,.... The design of the apostle in the following words is, in general, to engage the Hebrews to adhere closely to the Gospel, from the consideration of the superior excellency of it to the law; and in particular, to enforce his former exhortations to cheerfulness under afflictions; to an upright walk in the ways of God; to follow peace with all men, even with the Gentiles, and holiness both of heart and life; and to value the doctrine of the Gospel; and to take heed that none fail of it, or act unbecoming it: and here the apostle observes, what the believing Hebrews were not come to, being delivered from it, namely, the legal dispensation, which was their privilege; the happiness of which as expressed by a detail of particular circumstances, which attended the giving of the law to the Jews: it was given on a "mount which might be touched"; that is, by God, who descended on it, and by, touching it caused it to smoke, quake, and move, Exo 19:18. Compare with, Psa 68:8 for it was not to be touched by the Israelites, nor by their cattle, Exo 19:12, that is, at the time that the law was given, and Jehovah was upon it, otherwise it might be touched; and the meaning is, that it was an earthly mountain, that might be approached to, and be seen and felt, and not of a spiritual nature, as Sion, or the church of God; and so may be expressive of the carnality of the law, and also of the movableness of it: and that burned with fire; as Mount Sinai did, Exo 19:18 Deu 4:11 which set forth the majesty of God, when upon it, at whose feet went forth burning coals; and also the wrath of God, as an avenging lawgiver and Judge; and the terror of that law, which strikes the minds of the transgressors of it with an expectation of fiery indignation; and so points out the end of such transgressors, which is, to be burnt: nor unto blackness and darkness; which covered the mount when God was upon it, Exo 19:16 and which also may express the majesty of God, round about whom are clouds and darkness; and also the horror of the legal dispensation, and the obscurity of it; little being known by the Jews of the spirituality of the law, of the strict justice of God, and of the righteousness which the law requires, and of the end and use of it; and especially of the way of salvation by Christ; and so dark were they at last, as to prefer their own traditions before this law: it is added, and tempest; there being thunderings and lightnings, which were very terrible, Exo 19:16 and though there is no express mention made of a tempest by Moses, yet Josephus (d) speaks not only of very terrible thunderings and lightnings, but of violent storms of wind, which produced exceeding great rains: and the Septuagint on Deu 4:11 use the same words as the apostle does here, "blackness, darkness, and tempest". This also may denote the majesty of God, who was then present; the terror of that dispensation; the horrible curses of the law; and the great confusion and disquietude raised by it in the conscience of a sinner. (d) Antiqu. l. 3. c. 5. sect. 2.

Verse 18

And the sound of a trumpet,.... Exo 19:16, which made it still more awful, as the sound of the trumpet will at the last day: and the voice of words; of the ten words, or decalogue; which was as an articulate voice, formed by angels; and, therefore, the law is called the word spoken by angels, Heb 2:2 and is represented, as the voice of God himself, Exo 20:1 who made use of the ministry of angels to deliver the law to Moses; "which" voice is called , "the voice of words", in Deu 4:12, and this voice, they that heard, entreated that the word should not be spoken to them any more: fearing that they should die; wherefore they desired Moses to be their mediator, and draw nigh to God, and hear his words, and speak them to them, from him, Exo 20:19.

Verse 19

For they could not endure that which was commanded,.... In the law; not that they disliked and despised the law, as unregenerate men do; but they could not endure it, or bear it, as a yoke, it being a yoke of bondage; nor as a covenant of works, it requiring perfect obedience, but giving no strength to perform; and as it showed them their sins, but did not direct them to a Saviour; as it was an accusing, cursing, and condemning law; and, as a fiery one, revealing wrath, and filling the conscience with it; unless this should have any respect to the following edict, more particularly: and if so much as a beast touch the mountain, it shall be stoned or thrust through with a dart; and, if a beast, much more a man: and, how easily, through inadvertence, might this be done? and how terrible was the punishment? nothing less than death, by stoning, or being shot: and this they could not bear to hear, or think of: the last clause, "or thrust through with a dart", is wanting in the Alexandrian and Beza's Claromontane copies, in the Vulgate Latin, and all the Oriental versions; and yet is necessary to be retained, being in the original text, in Exo 19:12.

Verse 20

And so terrible was the sight,.... Of the smoke, fire, and lightnings; or of God himself, who descended on the mount; with which agrees the Arabic version, which renders the words, "and so terrible was he who vouchsafed himself to be seen"; not in the bush burning with fire; at which time Moses was afraid to look upon God, Exo 3:6 but on Mount Sinai, when the law was given: that Moses said, I exceedingly fear and quake: perhaps he might say this, when he spake, and God answered him, Exo 19:19. These words are nowhere recorded in Scripture; wherefore the apostle had them either by divine revelation, or from tradition, confirmed by the former: for the Jews have a notion that Moses did quake and tremble, and when upon the mount; and that he expressed his fear and dread. They have such a tradition as this (e); "when Moses ascended on high, the ministering angels said before the holy blessed God, Lord of the world, what has this man, born of a woman, to do among us? he said unto them, to receive the law he is come; they replied before him, that desirable treasure, which is treasured up with thee, nine hundred, and seventy, and four generations, before the world was created, dost thou seek to give to flesh and blood? "What is man, that thou art mindful of him, and the son of man, that thou visitest him? who hast set thy glory above the heavens!" The holy blessed God said to Moses, return them an answer; he said, before him, Lord of the world, , "I am afraid", lest they should burn, (or consume) me, with the breath of their mouth.'' Compare this last clause with Th2 2:8 and elsewhere (f) those words being cited, he called unto Moses, Exo 25:16 it is observed: "this Scripture comes not, but "to terrify him"; that so the law might be given with fear, fervour, and trembling; as it is said, Psa 2:11'' Once more (g), "at the time that the holy blessed God said to Moses, "go, get thee down, for thy people have corrupted themselves", Exo 32:7 , "Moses trembled"; and he could not speak, &c.'' And again, it is said (h), that when Moses was on Mount Sinai, supplicating for the people of Israel, five destroying angels appeared, and immediately , "Moses was afraid". Now this circumstance is mentioned by the apostle, to aggravate the terror of that dispensation; that Moses, a great and good man; and who had much familiarity with God; the general of the people of Israel; their leader and commander; a man of great courage and presence of mind; and was their mediator between God and them; and yet feared, and quaked: the best of men are not without sin; and the most holy man on earth cannot stand before a holy God, and his holy law, upon the foot of his own righteousness, without trembling: it is an awful thing to draw nigh to God; and there is no such thing as doing it without a Mediator; and that Mediator must be more than a creature: and it is our happiness that we have such a Mediator, who never feared, nor quaked; who failed not, nor was he discouraged. (e) T. Bab. Sabbat, fol. 88. 2. Yalkut, 2. par. 2. fol. 92. (f) T. Bab. Yoma, fol. 4. 2. (g) Zohar in Exod. fol. 84. 4. (h) Midrash Kohelet, fol. 69. 4.

Verse 21

But ye are come unto Mount Sion,.... The Alexandrian copy reads, as in Heb 12:18 "for ye are not come"; which may seem to favour that interpretation of this passage, which refers it to the heavenly state; to which saints, in this present life, are not, as yet, come: but, by "Mount Sion", and the other names here given, is meant the church of God, under the Gospel dispensation, to which the believing Hebrews were come; in distinction from the legal dispensation, signified by Mount Sinai, from which they were delivered: and this is called Mount Sion, because, like that, it is beloved of God; chosen by him; and is the place of his habitation; here his worship is, and his word and ordinances are administered; here he communes with his people, and distributes his blessings and this, as Mount Sion, is a perfection of beauty the joy of the whole earth; is strongly fortified by divine power, and is immovable; and is comparable to that mountain, for its height and holiness: and to come to Sion is to become a member of a Gospel church, and partake of the ordinances, enjoy the privileges, and perform the duties belonging to it: and unto the city of the living God; the Gospel church is a city, built on Christ, the foundation; and is full of habitants, true believers, at least it will be, in the latter day; it is pleasantly situated by the river of God's love, and by the still waters of Gospel ordinances; it is governed by wholesome laws, of Christ's enacting, and is under proper officers, of his appointing; and is well guarded by watchmen, which he has set upon the walls of it; and it is endowed with many privileges, as access to God, freedom from the arrests of justice, and from condemnation, adoption, and a right to the heavenly inheritance: and this may be called "the city of God", because it is of his building, and here he dwells, and protects, and defends it; and who is styled "the living God", to distinguish him from the idols of the Gentiles, which are lifeless and inanimate, no other than sticks and stones. The heavenly Jerusalem: the church of God goes by the name of Jerusalem often, both in the Old and in the New Testament; with which it agrees in its name, which signifies the vision of peace, or they shall see peace: Christ, the King of it, is the Prince of peace; the members of it are sons of peace, who enjoy a spiritual peace now, and an everlasting one hereafter: like that, it is compact together, consisting of saints, cemented together in love, in the order and fellowship of the Gospel; and is well fortified, God himself, and his power, being all around it, and having salvation, for walls and bulwarks, and being encamped about by angels; and it is a free city, being made so by Christ, and, through him, enjoying the liberty of grace now, and having a title to the liberty of glory in the world to come; as Jerusalem was, it is the object of God's choice, the palace of the great King, and the place of divine worship: it is called "heavenly", to distinguish it from the earthly Jerusalem; and to express the excellency of it, as well as to point out its original: the members of it are from heaven, being born from above; their conversation is now in heaven; and they are designed for that place; and its doctrines and ordinances are all from thence. And to an innumerable company of angels; which are created spirits, immaterial and immortal; very knowing, and very powerful; and swift to do the will of God; they are holy, and immutably so, being the elect of God, and confirmed by Christ: and saints now are brought into a state of friendship with them; and into the same family; and are social worshippers with them; and they have access into heaven, where angels are; and with whom they shall dwell for ever: and, in the present state of things, they share the benefit and advantages of their kind offices; who have, sometimes, provided food for their bodies; healed their diseases; directed and preserved them on journeys; prevented outward calamities; delivered them out of them, when in danger; restrained things hurtful, and cut off their enemies: and, with regard to things spiritual they have, sometimes, made known the mind and will of God unto the saints; have comforted them under their distresses; helped them against Satan's temptations; are present at their death, and carry their souls to glory; and will gather the saints together, at the last day: and, as to the number of them, they are innumerable; they are the armies of heaven; and there is a multitude of the heavenly host; there are more than twelve legions of angels; their number is ten thousand times ten thousand, and thousands of thousands: and this makes both for the glory and majesty of God, whose attendants they are; and for the comfort and safety of saints, to whom they minister, and about whom they encamp: a like phrase is used in the Apocrypha: "Before the fair flowers were seen, or ever the moveable powers were established, before the innumerable multitude of angels were gathered together,'' (2 Esdras 6:3)

Verse 22

To the general assembly,.... A "panegyris", the word here used, was a public and solemn assembly of the Greeks, either at their games, or feasts, or fairs, or on religious accounts; and signifies a large collection and convention of men; and sometimes the place where they met togethers (i); and is here used, by the apostle, for the church of God, consisting of all his elect, both Jews and Gentiles, and the meeting of them together: they met together, in the infinite mind of God, from all eternity; and in Christ, their head and representative, both then and in time; and at the last day, when they are all gathered in, they will meet together personally; and a joyful meeting it will be; and a very general one, more so than the assembly of the Jews, at any of their solemn feasts, to which the apostle may have some respect; since this will consist of some of all nations, that have lived in all places, and in all ages of time: and church of the firstborn, which are written in heaven; by the "church", is not meant any particular, or congregational church, nor any national one; but the church catholic, or universal, which consists only of God's elect, and of all of them, in all times and places; and reaches even to the saints in heaven: this church is invisible at present, and will never fail; of which Christ is the head, and for which he has given himself: now the persons, that belong to this church, are styled the "firstborn"; who are not the apostles only, who received the first fruits of the Spirit; nor the first converts among the Jews, who first trusted in Christ; but also the chosen of God, who are equally the sons of God, and born of him; are equally loved by him, and equally united to Christ, and interested in him: they have the same privileges, honours, and dignity, and shall enjoy the same inheritance; they are all firstborn, and are so called, with respect to the angels, the sons of God, as Christ is with respect to the saints, the many brethren of his: and these are said to be "written in heaven"; not in the earth, Jer 17:13, such writing abides not; nor in the book of the Scriptures, for the names of all are not written there; nor in the general book of God's decrees, which relate to all mankind; but in the Lamb's book of life, kept in heaven; and is no other than their election of God: and this way of speaking, concerning it, shows it to be personal and particular; that it is firm, sure, and constant; that it is out of the reach of men and devils to erase it; it denotes the exact knowledge God has of them, and expresses their right to heaven, and the certainty of their coming there: now all such, who are truly come to Sion, are openly come to this assembly and church, and appear to be a part thereof, and are among the firstborn, and have their names written in heaven: and to God the Judge of all: the Ethiopic version reads, "the Judge of righteousness", or the righteous Judge: some think that Christ is here meant; who is truly and properly God, and is the Judge: all judgment is committed to him; he is Judge of all; he is ordained Judge of quick and dead; for which he would not have been fit, had he not been God: true believers come to him by faith, and that, as their Judge, King, and Governor; and it is their privilege, that Christ is and will be the Judge of all at the last day and hence is his coming to judgment desirable to them. But since Christ is spoken of in the next verse, as a distinct person, to whom the saints come, God the Father seems rather to be designed here: and it is one of the privileges of the saints, in the present life, that they have access to God: all men are at a distance from him, in a state of nature; and they naturally run further and further from him, and have no desire after him; and, when they are made sensible of sin, they are afraid and ashamed to come to him; nor is there any coming to God, but through Christ; and this is a fruit of God's everlasting love, what follows upon electing grace, is an effect of Christ's death, and owing to the quickening grace of the Spirit; it is performed in a spiritual way, and is by faith; it is a coming to the throne of God, even to his seat, to communion with him, and to a participation of his grace: and it is their privilege that they have access to him as the Judge of all; not only as a Father, and as the God of all grace, but as a Judge, and a righteous one, to whom they can come without terror; for though he is just, yet he is a Saviour, and the justifier of his people, on account of the righteousness of his Son; whose sins he pardons in a way of justice, through the blood of Christ; and is their patron, protector, and defender, who will right their wrongs, and avenge their cause: and to the spirits of just men made perfect; which may be understood of the saints on earth, who are "just men"; not naturally, for so no man is, but the reverse; nor in opinion only, or merely externally, as the Scribes and Pharisees were; nor by the deeds of the law; nor by obedience to the Gospel; nor by faith, either as wrought in them, or done by them, though by the object of it; nor by an infusion of righteousness into them; but by the imputation of the righteousness of Christ unto them: and these are "made perfect"; not as to sanctification, unless in Christ, or in a comparative sense, and with respect to the parts of the new man, but not as to degrees; for no man is without sin, and the best stand in need of fresh supplies of grace; but as to justification, Christ has perfectly fulfilled the law for them, and has perfectly expiated their sins, and perfectly redeemed them from all sin, and has procured a full pardon of them; and they are completely righteous through his righteousness; and the "spirits", or souls of these are only mentioned, because the communion of saints in a Gospel church state lies chiefly in the souls and spirits of each other, or in spiritual things relating to their souls; and their souls are greatly affected, and knit to each other: though the saints in heaven may be here intended, at least included; whose spirits or soul's are separate from their bodies; and they are the souls of just men, for none but such enter into the kingdom of heaven; where they are made perfect in knowledge and holiness, in peace and joy; though they have not their bodies, nor as yet all the saints with them. Now, believers, in the present state of things, may be said to be come to them, being come to the Church below, which is a part of that above; as also in hope, expectation, and desire. The apostle seems to have respect to some distinctions among the Jews: they divide mankind into three sorts; some are perfectly wicked; and some are perfectly righteous; and there are others that are between both (k): they often speak of , "just men perfect" (l); and distinguish between a just man perfect, and a just man that is not perfect (m); as they do also between penitents and just men perfect; See Gill on Luk 15:7. (i) Vid. Philostrat. Vita Apollen. l. 8. c. 7. (k) T. Hieros. Roshhashanah, fol. 57. 1. & T. Bab. Roshhashanah, fol. 16. 2. Derech Eretz, fol. 19. 4. (l) Zohar in Gen. fol. 28. 2. & 29. 1. & 39. 3. T. Bab. Taanith, fol. 18. 2. & Roshbahanah, fol. 4. 1. Pesachim, fol. 8. 1. 2. (m) T. Bab. Megilla, fol. 6. 2. & Avoda Zora, fol. 4. 1.

Verse 23

And to Jesus, the Mediator of the new covenant,.... Of the new covenant, and, of Christ's being the Mediator of it, See Gill on Heb 8:6. See Gill on Heb 8:8. Coming to Christ is by faith; and is different from a corporeal coming to him in the days of his flesh; and from an outward attendance on ordinances; it is a coming to him under a sense of want, and upon a sight of fulness; and is the produce of God's efficacious grace; and souls must come to Christ as naked sinners; and without a Mediator, without anything of their own to ingratiate them; and it is free to all sensible sinners to come to him, and is the great privilege of saints: it is the blessing of blessings; such are safe, and settled, and at peace, who are come to Jesus; they can want no good thing, for all are theirs; they have free access to God through him, and a right to all privileges: and to the blood of sprinkling: that is, the blood of Christ; so called, either in allusion to the blood of the passover, which was received in a basin, and with a bunch of hyssop was sprinkled upon the lintel and two side posts of the doors of the houses, in which the Israelites were; which being looked upon by Jehovah, he passed over them, and all were safe within, so that the destroyer did not touch them, when the firstborn in Egypt were destroyed, Exo 12:1 which is the case of all such as are sprinkled with the blood of Jesus: or else to the blood of the covenant, sprinkled by Moses on the book, and on all the people, Exo 24:8 or to the several sprinklings of blood in the legal sacrifices: and the phrase may denote the application of Christ's blood to his people, for justification, pardon, and cleansing, which is their great mercy and privilege: that speaketh better things than that of Abel; either "than Abel", as the Vulgate Latin, and Syriac versions render it, who being dead, yet speaks; and who was a type of Christ in his death, and the punishment of it; for as he was slain by his own brother, who was punished for it, so Christ was put to death by his own nation and people, the Jews, for which wrath is come upon them to the uttermost: but the efficacy of Christ's blood for the procuring pardon, peace, reconciliation, and the redemption and purchase of his church and people, shows him to be greater than Abel; and it speaks better things than he did, or does: or else, "than the blood of Abel", as the Arabic version renders it; Abel's blood cried for vengeance; Christ's blood cries for peace and pardon, both in the court of heaven, where it is pleaded by Christ, and in the court of conscience, where it is sprinkled by his spirit: or than the sprinkling of the blood of Abel's sacrifice, or than Abel's sacrifice; which was the first blood that was sprinkled in that way, and the first sacrifice mentioned that was offered up by faith, and was typical of Christ's; but then Christ's sacrifice itself is better than that; and the sprinkling of his blood, to which believers may continually apply for their justification, remission, and purgation, and by which they have entrance into the holiest of all, is of greater efficacy than the sprinkling of blood in Abel's sacrifice; and calls for and procures better things than that did; which sense may the rather be chosen, since the apostle's view, in this epistle, is to show the superior excellency of Christ's sacrifice to all others, even to the more excellent of them, as Abel's was, Heb 11:4.

Verse 24

See that ye refuse not him that speaketh,.... Jesus, the Mediator of the new covenant, whose blood speaks better things than Abel, or than his blood and sacrifice: he was the speaker in the council and covenant of grace, that spoke for the elect; in the creation of all things out of nothing, that said, and it was done; in giving the law to the Israelites, in the wilderness, for he is the angel which spake to Moses in Mount Sinai, he spoke to God for the Old Testament saints, and was the angel of God's presence to them; he spoke in his own person, as the prophet of the church, in the days of his flesh; and he now speaks in heaven, by appearing in the presence of God for his people, and by presenting his blood, righteousness, and sacrifice; he speaks by his Spirit, in and to the hearts of his saints; and by his ministers in the Gospel, and the ordinances of it: nor should he be refused, as he is, when his Gospel is made light of, and neglected; when men excuse themselves from an attendance on it; when they will not hear it; or, when they do, and contradict and blaspheme, despise and reproach it, or leave off hearing it. Care should be taken that Christ is not refused in the ministry of the word; which may be enforced from the greatness and excellency of the person speaking, who is God, and not a mere man; from the excellency of the matter spoken, the great salvation: and the rather diligent heed should be had unto him, since there is a backwardness to everything that is spiritual and heavenly; and since Satan is vigilant and industrious to put off persons from hearing the Gospel, or to steal the word from them: for if they escaped not who refused him that spake on earth: the Ethiopic version renders it, "who appeared to them on the mount"; that is, on Mount Sinai; meaning either God himself, who descended on the mount, and spoke the ten commandments to the children of Israel; or Christ, the Angel that spoke to Moses in it; or rather Moses himself, who was on the earth, and of the earth, earthly; who spake from God to the people, being their mediator; him the Jews refused, would not obey him, but thrust him away, Act 7:39, though they promised to hear and do all that was said to them; wherefore they did not escape divine vengeance and punishment; their carcasses fell in the wilderness at several times, in great numbers, and were not suffered to enter into Canaan's land: much more shall not we escape, if we turn away from him that speaketh from heaven; that is, Christ, who came from heaven originally; is the Lord from heaven; whose doctrine is from heaven; and who, having done his work, is gone to heaven; where he now is, and from whence he speaks; and from hence he will come a second time, as Judge of all. There have been, and are some, that turn away from him; from a profession of him, and his Gospel and ordinances, and draw back unto perdition; such shall not escape divine wrath and vengeance; the sorest punishment shall be inflicted on them; see Heb 10:29.

Verse 25

Whose voice then shook the earth,.... That is, at the giving of the law on Mount Sinai: Christ was then present; his voice was then heard; which was either the voice of thunder, or the voice of the trumpet, or rather the voice of words: this shook the earth, Sinai, and the land about it, and the people on it; which made them quake and tremble, even Moses himself; see Exo 19:18 but now he hath promised, saying in Hag 2:6 yet once more I shake not the earth only, but also heaven; not only the land of Judea, and particularly Jerusalem, and the inhabitants of it, who were all shaken, and moved, and troubled at the news of the birth of the Messiah, the desire of all nations, the prophet Haggai speaks of, Mat 2:2 but the heaven also; by prodigies in it, as the appearance of a wonderful star, which guided the wise men from the east; and by the motions of the heavenly inhabitants, the angels, who descended in great numbers, and made the heavens resound with their songs of praise, on account of Christ's incarnation, Mat 2:2. How the apostle explains and applies this, may be seen in the next verse.

Verse 26

And this word yet once more,.... Or as it is in Hag 2:6 "yet once it is a little while"; which suggests, that as something had been done already, so in a very little time, and at once, something very marvellous and surprising would be effected: and it signifieth the removing of those things that are shaken, as of things that are made; which some understand of what will be done at Christ's coming to judgment; as the passing away of the heavens and the earth, which are things that are made, or created, by the power of God; when there will be a shaking of them, so as that they shall be removed, and pass away with a great noise; and so they interpret the next clause, of the permanency of the new heavens and the new earth, and of the immovable kingdom of glory, and the never fading inheritance of the saints; and of their fixed, unalterable, and unshaken state: but rather this is to be understood of Christ's coming to the destruction of Jerusalem; when there was an entire removal of the Jewish state, both political and ecclesiastical; and of the whole Mosaic economy; and of things appertaining to divine worship, which were made with hands, as the temple, and the things in it; and which were made to be removed; for they were to continue no longer than the time of reformation: and this removing of them designs the abolition of them, and entire putting an end to them; at which time, not only their civil government was wholly put down, but their ecclesiastic state also; for the place of their worship was destroyed, the daily sacrifice ceased, and the old covenant, and the manner of administering it, vanished away; and all the legal institutions and ordinances, which were abolished by the death of Christ, were no more performed in Jerusalem; the temple and temple service perishing together: that those things which cannot be shaken may remain: the kingdom and priesthood of Christ, which are everlasting; and the good things which come by him, as remission of sins, justification, adoption, sanctification, and the heavenly inheritance; as also the Gospel, and the doctrines and ordinances of it, baptism, and the Lord's supper, and the mode of Gospel worship; all which are to continue until Christ's second coming.

Verse 27

Wherefore we receiving a kingdom which cannot be moved,.... Not the kingdom of glory; eternal glory is a kingdom, and it is an immovable one; and is a free gift of God, and may be said to be now received; God's people are called unto it, and are made meet for it, and have a right unto it, and have it in faith and hope, and in Christ their head and representative: but the kingdom of grace, under the Gospel dispensation, is meant: there are several things in this dispensation which are called a kingdom; as a Gospel church, the Gospel itself, and the privileges and blessings of grace bestowed, especially spiritual and internal ones, Mat 25:1 and the whole dispensation is called the kingdom of heaven, Mat 3:2. Christ he is King, believers are his subjects, the Gospel is his sceptre, and the ordinances are his laws and appointments, and all are immovable; and a man may be said to receive this kingdom, when he is delivered from the power of darkness, is regenerated, and has the blessings of grace actually bestowed on him, and is brought to Zion: let us have grace; by which is meant, not thankfulness for so great a blessing, though this is highly requisite and necessary; nor the favour of God, though, as the reception of the kingdom springs from hence, a sense of it ought to abide; nor the habit or principle of grace in the heart, unless particularly the grace of faith, and the exercise of it, should be designed; but rather the doctrine of grace, the Gospel, is intended; and the sense is, "let us hold it", as the Ethiopic version renders it; let us hold the Gospel fast, and a profession of it: the Vulgate Latin and Arabic versions read, "we have grace"; this goes along with the immovable kingdom; all that have truly received the one, have the other: whereby we may serve God; God is to be served, and not a creature, nor the elements of this world, the ceremonial law, and its rites: nor is he to be served in any form, only in a spiritual way; and without holding to the Gospel, there is no serving him in an evangelic manner; the true and right way of serving him is as follows: acceptably; in Christ, in the Gospel of his Son, and by faith in him, without which it is impossible to please God: with reverence; of the majesty of God, with shame for sin, and with a sense of unworthiness: and godly fear; which has God for its author and object, and which springs from his grace, and is increased by discoveries of his goodness; and which is consistent with faith, and spiritual joy; see Psa 2:11.

Verse 28

For our God is a consuming fire. Either God personally considered, God in the person of Christ; so the Shechinah, with the Jews, is called a consuming fire (n). Christ is truly God, and he is our God and Lord; and though he is full of grace and mercy, yet he will appear in great wrath to his enemies, who will not have him to reign over them: or rather God essentially considered; whose God he is, and in what sense, and how he comes to be so; see Gill on Heb 8:10, what is here said of him, that he is a consuming fire, may be understood of his jealousy in matters of worship, Deu 4:23, and so carries in it a reason why he is to be served acceptably, with reverence and godly fear. God, and he only, is to be worshipped; and he is to be worshipped in a way suitable to himself; and he has the sole right of fixing the manner of worship, both as to the external and internal parts of it: under the legal dispensation, he was worshipped in a way he then pitched upon, and suitable to it; and under the Gospel dispensation he is to be worshipped in an evangelical way; and he is to have all the glory in every part of worship; and the ordinances of Gospel worship are immovable; nor are they to be altered, or others put in their room, without recurring his displeasure. Moreover, this phrase may be expressive of the preservation of his people, and of the destruction of their enemies, Deu 9:1. We commonly say, that God out of Christ is a consuming fire; meaning, that God, as an absolute God, is full of wrath and vengeance; and it is a truth, but not the truth of this text; for here it is our God, our covenant God, our God in Christ; not that he is so to the saints, or to them that are in Christ: he is indeed as a wall of fire in his providences, to protect and defend them, and as fire in his word to enlighten and warm them, to guide and direct them, but not a consuming fire to them; this he is to their enemies, who are as thorns, and briers, and stubble before him: and so the Jews interpret Deu 4:24 of a fire consuming fire (o); and observe, that Moses says, thy God, and not our God (p); but the apostle here uses the latter phrase. (n) Tzeror Hammor, fol. 21. 4. (o) Zohar in Gen. fol. 35. 3. & 51. 1. & in Exod. fol. 91. 1. & in Lev. fol. 11. 1. (p) Lexic. Cabalist, p. 111. Next: Hebrews Chapter 13

Verse 1

Here observe what is the great duty which the apostle urges upon the Hebrews, and which he so much desires they would comply with, and that is, to lay aside every weight, and the sin that did so easily beset them, and run with patience the race set before them. The duty consists of two parts, the one preparatory, the other perfective. I. Preparatory: Lay aside every weight, and the sin, etc. 1. Every weight, that is, all inordinate affection and concern for the body, and the present life and world. Inordinate care for the present life, or fondness for it, is a dead weight upon the soul, that pulls it down when it should ascend upwards, and pulls it back when it should press forward; it makes duty and difficulties harder and heavier than they would be. 2. The sin that doth so easily beset us; the sin that has the greatest advantage against us, by the circumstances we are in, our constitution, our company. This may mean either the damning sin of unbelief or rather the darling sin of the Jews, an over-fondness for their own dispensation. Let us lay aside all external and internal hindrances. II. Perfective: Run with patience the race that is set before us. The apostle speaks in the gymnastic style, taken from the Olympic and other exercises. 1. Christians have a race to run, a race of service and a race of sufferings, a course of active and passive obedience. 2. This race is set before them; it is marked out unto them, both by the word of God and the examples of the faithful servants of God, that cloud of witnesses with which they are compassed about. It is set out by proper limits and directions; the mark they run to, and the prize they run for, are set before them. 3. This race must be run with patience and perseverance. There will be need of patience to encounter the difficulties that lie in our way, of perseverance to resist all temptations to desist or turn aside. Faith and patience are the conquering graces, and therefore must be always cultivated and kept in lively exercise. 4. Christians have a greater example to animate and encourage them in their Christian course than any or all who have been mentioned before, and that is the Lord Jesus Christ: Looking unto Jesus, the author and finisher of our faith, Heb 12:2. Here observe, (1.) What our Lord Jesus is to his people: he is the author and finisher of their faith - the beginning, perfecter, and rewarder of it. [1.] He is the author of their faith; not only the object, but the author. He is the great leader and precedent of our faith, he trusted in God; he is the purchaser of the Spirit of faith, the publisher of the rule of faith, the efficient cause of the grace of faith, and in all respects the author of our faith. [2.] He is the finisher of our faith; he is the fulfiller and the fulfilling of all scripture-promises and prophecies; he is the perfecter of the canon of scripture; he is the finisher of grace, and of the work of faith with power in the souls of his people; and he is the judge and the rewarder of their faith; he determines who they are that reach the mark, and from him, and in him, they have the prize. (2.) What trials Christ met with in his race and course. [1.] He endured the contradiction of sinners against himself (Heb 12:3); he bore the opposition that they made to him, both in their words and behaviour. They were continually contradicting him, and crossing in upon his great designs; and though he could easily have both confuted and confounded them, and sometimes gave them a specimen of his power, yet he endured their evil manners with great patience. Their contradictions were levelled against Christ himself, against his person as God - man, against his authority, against his preaching, and yet he endured all. [2.] He endured the cross - all those sufferings that he met with in the world; for he took up his cross betimes, and was at length nailed to it, and endured a painful, ignominious, and accursed death, in which he was numbered with the transgressors, the vilest malefactors; yet all this he endured with invincible patience and resolution. [3.] He despised the shame. All the reproaches that were cast upon him, both in his life and at his death, he despised; he was infinitely above them; he knew his own innocency and excellency, and despised the ignorance and malice of his despisers. (3.) What it was that supported the human soul of Christ under these unparalleled sufferings; and that was the joy that was set before him. He had something in view under all his sufferings, which was pleasant to him; he rejoiced to see that by his sufferings he should make satisfaction to the injured justice of God and give security to his honour and government, that he should make peace between God and man, that he should seal the covenant of grace and be the Mediator of it, that he should open a way of salvation to the chief of sinners, and that he should effectually save all those whom the Father had given him, and himself be the first-born among many brethren. This was the joy that was set before him. (4.) The reward of his suffering: he has sat down at the right hand of the throne of God. Christ, as Mediator, is exalted to a station of the highest honour, of the greatest power and influence; he is at the right hand of the Father. Nothing passes between heaven and earth but by him; he does all that is done; he ever lives to make intercession for his people. (5.) What is our duty with respect to this Jesus. We must, [1.] Look unto him; that is, we must set him continually before us as our example, and our great encouragement; we must look to him for direction, for assistance, and for acceptance, in all our sufferings. [2.] We must consider him, meditate much upon him, and reason with ourselves from his case to our own. We must analogize, as the word is; compare Christ's sufferings and ours; and we shall find that as his sufferings far exceeded ours, in the nature and measure of them, so his patience far excels ours, and is a perfect pattern for us to imitate. (6.) The advantage we shall reap by thus doing: it will be a means to prevent our weariness and fainting (Heb 12:3): Lest you be weary and faint in your minds. Observe, [1.] There is a proneness in the best to grow weary and to faint under their trials and afflictions, especially when they prove heavy and of long continuance: this proceeds from the imperfections of grace and the remains of corruption. [2.] The best way to prevent this is to look unto Jesus, and to consider him. Faith and meditation will fetch in fresh supplies of strength, comfort, and courage; for he has assured them, if they suffer with him, they shall also reign with him: and this hope will be their helmet.

Verse 4

Here the apostle presses the exhortation to patience and perseverance by an argument taken from the gentle measure and gracious nature of those sufferings which the believing Hebrews endured in their Christian course. I. From the gentle and moderate degree and measure of their sufferings: You have not yet resisted unto blood, striving against sin, Heb 12:4. Observe, 1. He owns that they had suffered much, they had been striving to an agony against sin. Here, (1.) The cause of the conflict was sin, and to be engaged against sin is to fight in a good cause, for sin is the worst enemy both to God and man. Our spiritual warfare is both honourable and necessary; for we are only defending ourselves against that which would destroy us, if it should get the victory over us; we fight for ourselves, for our lives, and therefore ought to be patient and resolute. (2.) Every Christian is enlisted under Christ's banner, to strive against sin, against sinful doctrines, sinful practices, and sinful habits and customs, both in himself and in others. 2. He puts them in mind that they might have suffered more, that they had not suffered as much as others; for they had not yet resisted unto blood, they had not been called to martyrdom as yet, though they knew not how soon they might be. Learn here, (1.) Our Lord Jesus, the captain of our salvation, does not call his people out to the hardest trials at first, but wisely trains them up by less sufferings to be prepared for greater. He will not put new wine into weak vessels, he is the gentle shepherd, who will not overdrive the young ones of the flock. (2.) It becomes Christians to take notice of the gentleness of Christ in accommodating their trial to their strength. They should not magnify their afflictions, but should take notice of the mercy that is mixed with them, and should pity those who are called to the fiery trials to resist to blood; not to shed the blood of their enemies, but to seal their testimony with their own blood. (3.) Christians should be ashamed to faint under less trials, when they see others bear up under greater, and do not know how soon they may meet with greater themselves. If we have run with the footmen and they have wearied us, how shall we contend with horses? If we be wearied in a land of peace, what shall we do in the swellings of Jordan? Jer 12:5. II. He argues from the peculiar and gracious nature of those sufferings that befall the people of God. Though their enemies and persecutors may be the instruments of inflicting such sufferings on them, yet they are divine chastisements; their heavenly Father has his hand in all, and his wise end to serve by all; of this he has given them due notice, and they should not forget it, Heb 12:5. Observe, 1. Those afflictions which may be truly persecution as far as men are concerned in them are fatherly rebukes and chastisements as far as God is concerned in them. Persecution for religion is sometimes a correction and rebuke for the sins of professors of religion. Men persecute them because they are religious; God chastises them because they are not more so: men persecute them because they will not give up their profession; God chastises them because they have not lived up to their profession. 2. God has directed his people how they ought to behave themselves under all their afflictions; they must avoid the extremes that many run into. (1.) They must not despise the chastening of the Lord; they must not make light of afflictions, and be stupid and insensible under them, for they are the hand and rod of God, and his rebukes for sin. Those who make light of affliction make light of God and make light of sin. (2.) They must not faint when they are rebuked; they must not despond and sink under their trial, nor fret and repine, but bear up with faith and patience. (3.) If they run into either of these extremes, it is a sign they have forgotten their heavenly Father's advice and exhortation, which he has given them in true and tender affection. 3. Afflictions, rightly endured, though they may be the fruits of God's displeasure, are yet proofs of his paternal love to his people and care for them (Heb 12:6, Heb 12:7): Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. Observe, (1.) The best of God's children need chastisement. They have their faults and follies, which need to be corrected. (2.) Though God may let others alone in their sins, he will correct sin in his own children; they are of his family, and shall not escape his rebukes when they want them. (3.) In this he acts as becomes a father, and treats them like children; no wise and good father will wink at faults in his own children as he would in others; his relation and his affections oblige him to take more notice of the faults of his own children than those of others. (4.) To be suffered to go on in sin without a rebuke is a sad sign of alienation from God; such are bastards, not sons. They may call him Father, because born in the pale of the church; but they are the spurious offspring of another father, not of God, Heb 12:7, Heb 12:8. 4. Those that are impatient under the discipline of their heavenly Father behave worse towards him than they would do towards earthly parents, Heb 12:9, Heb 12:10. Here, (1.) The apostle commends a dutiful and submissive behaviour in children towards their earthly parents We gave them reverence, even when they corrected us. It is the duty of children to give the reverence of obedience to the just commands of their parents, and the reverence of submission to their correction when they have been disobedient. Parents have not only authority, but a charge from God, to give their children correction when it is due, and he has commanded children to take such correction well: to be stubborn and discontented under due correction is a double fault; for the correction supposes there has been a fault already committed against the parent's commanding power, and superadds a further fault against his chastening power. Hence, (2.) He recommends humble and submissive behavior towards our heavenly Father, when under his correction; and this he does by an argument from the less to the greater. [1.] Our earthly fathers are but the fathers of our flesh, but God is the Father of our spirits. Our fathers on earth were instrumental in the production of our bodies, which are but flesh, a mean, mortal, vile thing, formed out of the dust of the earth, as the bodies of the beasts are; and yet as they are curiously wrought, and made parts of our persons, a proper tabernacle for the soul to dwell in and an organ for it to act by, we owe reverence and affection to those who were instrumental in their procreation; but then we must own much more to him who is the Father of our spirits. Our souls are not of a material substance, not of the most refined sort; they are not ex traduce - by traduction; to affirm it is bad philosophy, and worse divinity: they are the immediate offspring of God, who, after he had formed the body of man out of the earth, breathed into him a vital spirit, and so he became a living soul. [2.] Our earthly parents chastened us for their own pleasure. Sometimes they did it to gratify their passion rather than to reform our manners. This is a weakness the fathers of our flesh are subject to, and this they should carefully watch against; for hereby they dishonour that parental authority which God has put upon them and very much hinder the efficacy of their chastisements. But the Father of our spirits never grieves willingly, nor afflicts the children of men, much less his own children. It is always for our profit; and the advantage he intends us thereby is no less than our being partakers of his holiness; it is to correct and cure those sinful disorders which make us unlike to God, and to improve and to increase those graces which are the image of God in us, that we may be and act more like our heavenly Father. God loves his children so that he would have them to be as like himself as can be, and for this end he chastises them when they need it. [3.] The fathers of our flesh corrected us for a few days, in our state of childhood, when minors; and, though we were in that weak and peevish state, we owed them reverence, and when we came to maturity we loved and honoured them the more for it. Our whole life here is a state of childhood, minority, and imperfection, and therefore we must submit to the discipline of such a state; when we come to a state of perfection we shall be fully reconciled to all the measures of God's discipline over us now. [4.] God's correction is no condemnation. His children may at first fear lest affliction should come upon that dreadful errand, and we cry, Do not condemn me, but show me wherefore thou contendest with me, Job 10:2. But this is so far from being the design of God to his own people that he therefore chastens them now that they may not be condemned with the world, Co1 11:32. He does it to prevent the death and destruction of their souls, that they may live to God, and be like God, and for ever with him. 5. The children of God, under their afflictions, ought not to judge of his dealings with them by present sense, but by reason, and faith, and experience: No chastening for the present seemeth to be joyous, but grievous; nevertheless afterwards it yieldeth the peaceable fruits of righteousness, Heb 12:11. Here observe, (1.) The judgment of sense in this case - Afflictions are not grateful to the sense, but grievous; the flesh will feel them, and be grieved by them, and groan under them. (2.) The judgment of faith, which corrects that of sense, and declares that a sanctified affliction produces the fruits of righteousness; these fruits are peaceable, and tend to the quieting and comforting of the soul. Affliction produces peace, by producing more righteousness; for the fruit of righteousness is peace. And if the pain of the body contribute thus to the peace of the mind, and short present affliction produce blessed fruits of a long continuance, they have no reason to fret or faint under it; but their great concern is that the chastening they are under may be endured by them with patience, and improved to a greater degree of holiness. [1.] That their affliction may be endured with patience, which is the main drift of the apostle's discourse on this subject; and he again returns to exhort them that for the reason before mentioned they should lift up the hands that hang down and the feeble knees, Heb 12:12. A burden of affliction is apt to make the Christian's hands hang down, and his knees grow feeble, to dispirit him and discourage him; but this he must strive against, and that for two reasons: - First, That he may the better run his spiritual race and course. Faith, and patience, and holy courage and resolution, will make him walk more steadily, keep a straighter path, prevent wavering and wandering. Secondly, That he may encourage and not dispirit others that are in the same way with him. There are many that are in the way to heaven who yet walk but weakly and lamely in it. Such are apt to discourage one another, and hinder one another; but it is their duty to take courage, and act by faith, and so help one another forward in the way to heaven. [2.] That their affliction may be improved to a greater degree of holiness. Since this is God's design, it ought to be the design and concern of his children, that with renewed strength and patience they may follow peace with all men, and holiness, Heb 12:14. If the children of God grow impatient under affliction, they will neither walk so quietly and peaceably towards men, nor so piously towards God, as they should do; but faith and patience will enable them to follow peace and holiness too, as a man follows his calling, constantly, diligently, and with pleasure. Observe, First, It is the duty of Christians, even when in a suffering state, to follow peace with all men, yea, even with those who may be instrumental in their sufferings. This is a hard lesson, and a high attainment, but it is what Christ has called his people to. Sufferings are apt to sour the spirit and sharpen the passions; but the children of God must follow peace with all men. Secondly, Peace and holiness are connected together; there can be no true peace without holiness. There may be prudence and discreet forbearance, and a show of friendship and good-will to all; but this true Christian peaceableness is never found separate from holiness. We must not, under pretence of living peaceably with all men, leave the ways of holiness, but cultivate peace in a way of holiness. Thirdly, Without holiness no man shall see the Lord. The vision of God our Saviour in heaven is reserved as the reward of holiness, and the stress of our salvation is laid upon our holiness, though a placid peaceable disposition contributes much to our meetness for heaven. 6. Where afflictions and sufferings for the sake of Christ are not considered by men as the chastisement of their heavenly Father, and improved as such, they will be a dangerous snare and temptation to apostasy, which every Christian should most carefully watch against (Heb 12:15, Heb 12:16): Looking diligently lest any man fail of the grace of God, etc. (1.) Here the apostle enters a serious caveat against apostasy, and backs it with an awful example. [1.] He enters a serious caveat against apostasy, Heb 12:15. Here you may observe, First, The nature of apostasy: it is failing of the grace of God; it is to become bankrupts in religion, for want of a good foundation, and suitable care and diligence; it is failing of the grace of God, coming short of a principle of true grace in the soul, notwithstanding the means of grace and a profession of religion, and so coming short of the love and favour of God here and hereafter. Secondly, The consequences of apostasy: where persons fail of having the true grace of God, a root of bitterness will spring up, corruption will prevail and break forth. A root of bitterness, a bitter root, producing bitter fruits to themselves and others. It produces to themselves corrupt principles, which lead to apostasy and are greatly strengthened and radicated by apostasy - damnable errors (to the corrupting of the doctrine and worship of the Christian church) and corrupt practices. Apostates generally grow worse and worse, and fall into the grossest wickedness, which usually ends either in downright atheism or in despair. It also produces bitter fruits to others, to the churches to which these men belonged; by their corrupt principles and practices many are troubled, the peace of the church is broken, the peace of men's minds is disturbed, and many are defiled, tainted with those bad principles, and drawn into defiling practices; so that the churches suffer both in their purity and peace. But the apostates themselves will be the greatest sufferers at last. [2.] The apostle backs the caution with an awful example, and that is, that of Esau, who though born within the pale of the church, and having the birthright as the eldest son, and so entitled to the privilege of being prophet, priest, and king, in his family, was so profane as to despise these sacred privileges, and to sell his birthright for a morsel of meat. Where observe, First, Esau's sin. He profanely despised and sold the birthright, and all the advantages attending it. So do apostates, who to avoid persecution, and enjoy sensual ease and pleasure, though they bore the character of the children of God, and had a visible right to the blessing and inheritance, give up all pretensions thereto. Secondly, Esau's punishment, which was suitable to his sin. His conscience was convinced of his sin and folly, when it was too late: He would afterwards have inherited the blessing, etc. His punishment lay in two things: 1. He was condemned by his own conscience; he now saw that the blessing he had made so light of was worth the having, worth the seeking, though with much carefulness and many tears. 2. He was rejected of God: He found no place of repentance in God or in his father; the blessing was given to another, even to him to whom he sold it for a mess of pottage. Esau, in his great wickedness, had made the bargain, and God in his righteous judgment, ratified and confirmed it, and would not suffer Isaac to reverse it. (2.) We may hence learn, [1.] That apostasy from Christ is the fruit of preferring the gratification of the flesh to the blessing of God and the heavenly inheritance. [2.] Sinners will not always have such mean thoughts of the divine blessing and inheritance as now they have. The time is coming when they will think no pains too great, no cares no tears too much, to obtain the lost blessing. [3.] When the day of grace is over (as sometimes it may be in this life), they will find no place for repentance: they cannot repent aright of their sin; and God will not repent of the sentence he has passed upon them for their sin. And therefore, as the design of all, Christians should never give up their title, and hope of their Father's blessing and inheritance, and expose themselves to his irrevocable wrath and curse, by deserting their holy religion, to avoid suffering, which, though this may be persecution as far as wicked men are concerned in it, is only a rod of correction and chastisement in the hand of their heavenly Father, to bring them near to himself in conformity and communion. This is the force of the apostle's arguing from the nature of the sufferings of the people of God even when they suffer for righteousness' sake; and the reasoning is very strong.

Verse 18

Here the apostle goes on to engage the professing Hebrews to perseverance in their Christian course and conflict, and not to relapse again into Judaism. This he does by showing them how much the state of the gospel church differs from that of the Jewish church, and how much it resembles the state of the church in heaven, and on both accounts demands and deserves our diligence, patience, and perseverance in Christianity. I. He shows how much the gospel church differs from the Jewish church, and how much it excels. And here we have a very particular description of the state of the church under the Mosaic dispensation, Heb 12:18-21. 1. It was a gross sensible state. Mount Sinai, on which that church-state was constituted, was a mount that might be touched (Heb 12:18), a gross palpable place; so was the dispensation. It was very much external and earthly, and so more heavy. The state of the gospel church on mount Zion is more spiritual, rational, and easy. 2. It was a dark dispensation. Upon that mount there were blackness and darkness, and that church-state was covered with dark shadows and types: the gospel state is much more clear and bright. 3. It was a dreadful and terrible dispensation; the Jews could not bear the terror of it. The thunder and the lightning, the trumpet sounding, the voice of God himself speaking to them, struck them with such dread that they entreated that the word might not be so spoken to them any more, Heb 12:19. Yea, Moses himself said, I exceedingly fear and quake. The best of men on earth are not able to converse immediately with God and his holy angels. The gospel state is mild, and kind, and condescending, suited to our weak frame. 4. It was a limited dispensation; all might not approach to that mount, but only Moses and Aaron. Under the gospel we have all access with boldness to God. 5. It was a very dangerous dispensation. The mount burned with fire, and whatever man or beast touched the mount must be stoned, or thrust through with a dart, Heb 12:20. It is true, it will be always dangerous for presumptuous and brutish sinners to draw night to God; but it is not immediate and certain death, as here it was. This was the state of the Jewish church, fitted to awe a stubborn and hard-hearted people, to set forth the strict and tremendous justice of God, to wean the people of God from that dispensation, and induce them more readily to embrace the sweet and gentle economy of the gospel church, and adhere to it. II. He shows how much the gospel church represents the church triumphant in heaven, what communication there is between the one and the other. The gospel church is called mount Zion, the heavenly Jerusalem, which is free, in opposition to mount Sinai, which tendeth to bondage, Gal 4:24. This was the hill on which God set his king the Messiah. Now, in coming to mount Zion, believers come into heavenly places, and into a heavenly society. 1. Into heavenly places. (1.) Unto the city of the living God. God has taken up his gracious residence in the gospel church, which on that account is an emblem of heaven. There his people may find him ruling, guiding, sanctifying, and comforting them; there he speaks to them by the gospel ministry; there they speak to him by prayer, and he hears them; there he trains them up for heaven, and gives them the earnest of their inheritance. (2.) To the heavenly Jerusalem as born and bred there, as free denizens there. Here believers have clearer views of heaven, plainer evidences for heaven, and a greater meetness and more heavenly temper of soul. 2. To a heavenly society. (1.) To an innumerable company of angels, who are of the same family with the saints, under the same head, and in a great measure employed in the same work, ministering to believers for their good, keeping them in all their ways, and pitching their tents about them. These for number are innumerable, and for order and union are a company, and a glorious one. And those who by faith are joined to the gospel church are joined to the angels, and shall at length be like them, and equal with them. (2.) To the general assembly and church of the first-born, that are written in heaven, that is, to the universal church, however dispersed. By faith we come to them, have communion with them in the same head, by the same Spirit, and in the same blessed hope, and walk in the same way of holiness, grappling with the same spiritual enemies, and hasting to the same rest, victory, and glorious triumph. Here will be the general assembly of the first-born, the saints of former and earlier times, who saw the promises of the gospel state, but received them not, as well as those who first received them under the gospel, and were regenerated thereby, and so were the first-born, and the first-fruits of the gospel church; and thereby, as the first-born, advanced to greater honours and privileges than the rest of the world. Indeed all the children of God are heirs, and every one has the privileges of the first-born. The names of these are written in heaven, in the records of the church here: they have a name in God's house, are written among the living in Jerusalem; they have a good repute for their faith and fidelity, and are enrolled in the Lamb's book of life, as citizens are enrolled in the livery-books. (3.) To God the Judge of all, that great God who will judge both Jew and Gentile according to the law they are under: believers come to him now by faith, make supplication to their Judge, and receive a sentence of absolution in the gospel, and in the court of their consciences now, by which they know they shall be justified hereafter. (4.) To the spirits of just men made perfect; to the best sort of men, the righteous, who are more excellent than their neighbours; to the best part of just men, their spirits, and to these in their best state, made perfect. Believers have union with departed saints in one and the same head and Spirit, and a title to the same inheritance, of which those on earth are heirs, those in heaven possessors. (5.) To Jesus the Mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel. This is none of the least of many encouragements there are to perseverance in the gospel state, since it is a state of communion with Christ the Mediator of the new covenant, and of communication of his blood, that speaketh better things than the blood of Abel. [1.] The gospel covenant is the new covenant, distinct from the covenant of works; and it is now under a new dispensation, distinct from that of the Old Testament. [2.] Christ is the Mediator of this new covenant; he is the middle person that goes between both parties, God and man, to bring them together in this covenant, to keep them together notwithstanding the sins of the people and God's displeasure against them for sin, to offer up our prayers to God, and to bring down the favours of God to us, to plead with God for us and to plead with us for God, and at length to bring God and his people together in heaven, and to be a Mediator of fruition between them for ever, they beholding and enjoying God in Christ and God beholding and blessing them in Christ. [3.] This covenant is ratified by the blood of Christ sprinkled upon our consciences, as the blood of the sacrifice was sprinkled upon the altar and the sacrifice. This blood of Christ pacifies God and purifies the consciences of men. [4.] This is speaking blood, and it speaks better things than that of Abel. First, It speaks to God in behalf of sinners; it pleads not for vengeance, as the blood of Abel did on him who shed it, but for mercy. Secondly, To sinners, in the name of God. It speaks pardon to their sins, peace to their souls; and bespeaks their strictest obedience and highest love and thankfulness. III. The apostle, having thus enlarged upon the argument to perseverance taken from the heavenly nature of the gospel church state, closes the chapter by improving the argument in a manner suitable to the weight of it (Heb 12:25, etc.): See then that you refuse not him that speaketh - that speaketh by his blood; and not only speaketh after another manner than the blood of Abel spoke from the ground, but than God spoke by the angels, and by Moses spoke on mount Sinai; then he spoke on earth, now he speaks from heaven. Here observe, 1. When God speaks to men in the most excellent manner he justly expects from them the most strict attention and regard. Now it is in the gospel that God speaks to men in the most excellent manner. For, (1.) He now speaks from a higher and more glorious seat and throne, not from mount Sinai, which was on this earth, but from heaven. (2.) He speaks now more immediately by his inspired word and by his Spirit, which are his witnesses. He speaks not now any new thing to men, but by his Spirit speaks the same word home to the conscience. (3.) He speaks now more powerfully and effectually. Then indeed his voice shook the earth, but now, by introducing the gospel state, he hath shaken not only the earth, but the heavens, - not only shaken the hills and mountains, or the spirits of men, or the civil state of the land of Canaan, to make room for his people, - not only shaken the world, as he then did, but he hath shaken the church, that is, the Jewish nation, and shaken them in their church-state, which was in Old Testament times a heaven upon earth; this their heavenly spiritual state he hath now shaken. It is by the gospel from heaven that God shook to pieces the civil and ecclesiastical state of the Jewish nation, and introduced a new state of the church, that cannot be removed, shall never be changed for any other on earth, but shall remain till it be made perfect in heaven. 2. When God speaks to men in the most excellent manner, the guilt of those who refuse him is the greater, and their punishment will be more unavoidable and intolerable; there is no escaping, no bearing it, Heb 12:25. The different manner of God's dealing with men under the gospel, in a way of grace, assures us that he will deal with the despisers of the gospel after a different manner than he does with other men, in a way of judgment. The glory of the gospel, which should greatly recommend it to our regard, appears in these three things: - (1.) It was by the sound of the gospel trumpet that the former dispensation and state of the church of God were shaken and removed; and shall we despise that voice of God that pulled down a church and state of so long standing and of God's own building? (2.) It was by the sound of the gospel trumpet that a new kingdom was erected for God in the world, which can never be so shaken as to be removed. This was a change made once for all; no other change shall take place till time shall be no more. We have now received a kingdom that cannot be moved, shall never be removed, never give way to any new dispensation. The canon of scripture is now perfected, the Spirit of prophecy has ceased, the mystery of God is finished, he has put his last hand to it. The gospel church may be made more large, more prosperous more purified from contracted pollution, but it shall never be altered for another dispensation; those who perish under the gospel perish without remedy. And hence the apostle justly concludes, [1.] How necessary it is for us to obtain grace from God, to serve him acceptably: if we be not accepted of God under this dispensation, we shall never be accepted at all; and we lose all our labour in religion if we be not accepted of God. [2.] We cannot worship God acceptably, unless we worship him with godly reverence and fear. As faith, so holy fear, is necessary to acceptable worship. [3.] It is only the grace of God that enables us to worship God in a right manner: nature cannot come up to it; it can produce neither that precious faith nor that holy fear that is necessary to acceptable worship. [4.] God is the same just and righteous God under the gospel that he appeared to be under the law. Though he be our God in Christ, and now deals with us in a more kind and gracious way, yet he is in himself a consuming fire; that is, a God of strict justice, who will avenge himself on all the despisers of his grace, and upon all apostates. Under the gospel, the justice of God is displayed in a more awful manner, though not in so sensible a manner as under the law; for here we behold divine justice seizing upon the Lord Jesus Christ, and making him a propitiatory sacrifice, his soul and body an offering for sin, which is a display of justice far beyond what was seen and heard on mount Sinai when the law was given.

Verse 1

12:1-17 The author challenges his hearers to endure in following Jesus, the supreme example of faithfulness, by imitating him in his suffering (12:1-4), by enduring under God’s discipline (12:5-13), and by living in peace with others (12:14-17).

12:1 huge crowd of witnesses: The host of faithful followers of God (ch 11) bear witness to the truth that God blesses the life of faith. • let us strip off every weight: In Greco-Roman literature, a race is a metaphor for the need for endurance in life. Just as extra weight hinders a runner, sin . . . trips us up. It entangles us and restricts us from moving by faith.

Verse 2

12:2 Jesus is the supreme example of faithful endurance (3:1). Our endurance in the Christian life will depend on our keeping our eyes on Jesus—staying focused on him and his work on our behalf. • Jesus, the champion who initiates and perfects our faith: Jesus has accomplished everything necessary for faith under the new covenant to be a reality. • disregarding its shame: Crucifixion was the most shameful form of execution, meant to humiliate and torture the person crucified. It was used only for slaves and criminals who were not Roman citizens. Christ treated that shame as if it were nothing. • seated in the place of honor: The author again alludes to Ps 110:1 (see also Heb 1:3, 13; 8:1; 10:12).

Verse 3

12:3 Think of all the hostility he endured from sinful people: The recipients of Hebrews had become weary and were about to give up—they were emotionally fatigued because of the persecution they were facing. The key to their endurance was to focus on Jesus, who had been through even worse hostility.

Verse 4

12:4 not yet given your lives: This community had not yet faced martyrdom for the faith. (This is one reason to date Hebrews prior to Nero’s persecution in the mid-60s AD.) If Jesus could endure a shameful death, the hearers should be able to endure lesser persecution.

Verse 5

12:5-6 In these verses, the encouraging words are quoted from Prov 3:11-12, a passage that regards hardship as the Lord’s loving discipline for his children. God can turn a wide variety of trials and difficulties to our good, training us in righteousness and holy character.

Verse 7

12:7-8 disciplined by its father: Fathers from Greco-Roman as well as Jewish families were involved in day-to-day aspects of raising their children. Discipline was seen as a necessary, healthy, and important component of preparing the child for adulthood. A lack of fatherly discipline—in this case, a lack of hardships in life—is a mark of illegitimacy, not a blessing.

Verse 9

12:9 The author argues from lesser to greater (see study note on 9:14). Here, the lesser situation is the respect shown to an earthly father when he is giving discipline. We should submit even more to the discipline of the Father of our spirits in the more important context of our relationship with God. We should adopt a posture of yielding to God as to a good Father, trusting that he is helping us grow even through painful circumstances.

Verse 10

12:10-11 There are at least two limitations on an earthly father’s discipline. First, his discipline, or education, is only for a few years (literally for a few days)—children eventually leave home. Second, earthly fathers were doing the best they knew how from their limited perspectives. By contrast, God’s discipline lasts throughout life and is always good for us, based on his limitless knowledge and love. His goal is that we might share in his holiness. Although it is painful, discipline brings about a peaceful harvest of right living. It brings God’s children into a state conducive to harmonious relationships and doing what is right (see also Rom 5:3-4; 8:17, 28; 2 Cor 4:17; Phil 1:12-14; Jas 1:2-4; 1 Pet 1:7; 4:14).

Verse 12

12:12-13 The author, alluding to Isa 35:3-8 and Prov 4:26, encourages those who are emotionally and spiritually exhausted. According to Isa 35, God is in the process of defeating his enemies and is making a straight path for the righteous so that they will not fall.

Verse 14

12:14 Those who are living a holy life have confident hope of seeing the Lord (see 1 Jn 2:28; 3:21; 4:17).

Verse 15

12:15 The poisonous root of bitterness alludes to people turning their backs on God’s covenant to serve other gods (Deut 29:18). Bitterness can corrupt the church.

Verse 16

12:16 Ancient Jewish literature describes Esau as sexually immoral because he was married to the Hittite women Judith and Basemath (Gen 26:34; see Jubilees 25:1; Philo, On the Virtues 208). • Esau’s lack of regard for his birthright (Gen 25:29-34) was godless. His willingness to give up God’s blessings for immediate satisfaction illustrates the opposite of faith.

Verse 17

12:17 Hebrews sees Esau’s disregard for his inheritance (12:16) and his loss of the blessing (Gen 27:30-40) as intrinsically related. The result was bitter tears. By analogy, those who reject an inheritance through Christ’s new covenant have only bitterness in their future.

Verse 18

12:18-24 This passage contrasts the old covenant with the new. The old covenant, represented by Mount Sinai (12:18-21), is depicted as impersonal, intimidating, and unapproachable; it booms, flashes, and terrifies. The new covenant, represented by Mount Zion (12:22-24), is depicted as relational, welcoming, and celebratory.

12:18 The descriptions of Mount Sinai come directly from God’s encounter with Israel at that mountain (see Exod 19:16-22; 20:18-21; Deut 4:11-12; 5:23-27). The images communicate separation from a holy God.

Verse 19

12:19 The awesome trumpet blast and a voice terrified the people (see Exod 19:16, 19; 20:18; Deut 4:12) so that they begged God to stop speaking (Exod 20:19).

Verse 22

12:22 No: There is a strong contrast between the old and the new covenant. Believers have now come to wonderful Mount Zion, which is closely associated with Jerusalem and represents God’s dwelling place. • heavenly Jerusalem: See study note on 8:5. • The new covenant constitutes a relationship with God by which we experience his presence with joy, peace, and fellowship.

Verse 23

12:23 The word translated assembly is usually translated “church”; it speaks of God’s assembled people. • God’s firstborn children refers to people who are members of the new covenant (cp. 1:6; 2:10-13). • The concept that God’s people have their names . . . written in heaven speaks of God’s special attention to his people (see also Exod 32:32; Ps 69:28; Isa 4:3; Dan 12:1; Luke 10:20; Phil 4:3; Rev 3:5). • For God’s children, God as judge is the vindicator of his people (cp. Pss 9:8; 58:11; 94:2; Isa 11:4; Jer 22:16). • Those who have already died have now been made perfect by the sacrifice of Christ (Heb 10:14).

Verse 24

12:24 Jesus is the mediator of the new covenant (8:7-13; 9:11-14; 10:15-18). His sprinkled blood, used as the sacrifice for sins, speaks of forgiveness. • The blood of Abel cried out to God from the ground, demanding vengeance for his murder by Cain (Gen 4:10). By contrast, Jesus’ blood cries out that the price for sins has been paid for those in the new covenant (Heb 10:16-18).

Verse 25

12:25-29 As the final warning in the book (see 2:1-4; 4:12-13; 6:4-8; 10:26-31), this passage plays off the image of God speaking in 12:18-24.

12:25 God is the One who is speaking his revealed word in his Son, Jesus (1:1-3). The author argues from lesser to greater (see study note on 9:14): Moses’ warning the people under the old covenant is the lesser situation, and God’s warning us from heaven is the greater situation. If people did not escape judgment when they were warned by Moses, those who reject the message of the Son of God will certainly not escape punishment.

Verse 26

12:26-27 shook the earth: Exod 19:18; Judg 5:5; Pss 68:8; 77:18. • “Once again I will shake not only the earth but the heavens also”: Quoting Hag 2:6, the author emphasizes that all of creation will be shaken and removed at the judgment at the end of the age (1 Cor 7:31; 2 Pet 3:10, 12; Rev 21:1).

Verse 28

12:28-29 God deserves holy fear and awe. • our God is a devouring fire: This quotation from Deut 4:24 speaks at once of God’s awesome power and of his right to judge.