- Home
- Bible
- Hebrews
- Chapter 12
- Verse 12
Hebrews 12:23
Verse
Context
An Unshakable Kingdom
22Instead, you have come to Mount Zion, to the city of the living God, the heavenly Jerusalem. You have come to myriads of angels23in joyful assembly, to the congregation of the firstborn, enrolled in heaven. You have come to God the Judge of all, to the spirits of the righteous made perfect,24to Jesus the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.
Sermons
Norman Grubb
T. Austin-SparksT. Austin-Sparks
Stephen Kaung
From the Pulpit & Classic Sermons
Edward Payson
George FoxSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
To the general assembly - Πανηγυρει. This word is joined to the preceding by some of the best MSS., and is quoted in connection by several of the fathers: Ye are come - to the general assembly of innumerable angels; and this is probably the true connection. The word πανηγυρις is compounded of παν, all, and αγυρις, an assembly; and means, particularly, an assembly collected on festive occasions. It is applied to the assembly of the Grecian states at their national games, Olympic, Isthmian, etc.; and hence a speech pronounced in favor of any person at such festive assemblies was called πανηγυρικος λογος, a panegyrical discourse; and hence our word panegyric. The first-born - Those who first received the Gospel of Christ, and who are elsewhere termed the first fruits: this is spoken in allusion to the first-born among the Israelites, who were all considered as the Lord's property, and were dedicated to him. The Jews gave the title בכור bechor, first-born, to those who were very eminent or excellent; what we would term the head or top of his kin. The Church of the first-born is the assembly of the most excellent. Which are written in heaven - Who are enrolled as citizens of the New Jerusalem, and are entitled to all the rights, privileges, and immunities of the Church here, and of heaven above. This is spoken in allusion to the custom of enrolling or writing on tables, etc., the names of all the citizens of a particular city; and all those thus registered were considered as having a right to live there, and to enjoy all its privileges. All genuine believers are denizens of heaven. That is their country, and there they have their rights, etc. And every member of Christ has a right to, and can demand, every ordinance in the Church of his Redeemer; and wo to him who attempts to prevent them! God the Judge of all - The supreme God is ever present in this general assembly: to him they are all gathered; by him they are admitted to all those rights, etc.; under his inspection they continue to act; and it is he alone who erases from the register those who act unworthily of their citizenship. Judge here is to be taken in the Jewish use of the term, i.e. one who exercises sovereign rule and authority. The spirits of just men made perfect - We cannot understand these terms without the assistance of Jewish phraseology. The Jews divide mankind into three classes: - 1. The Just Perfect, צדיקים גמורים tsaddikim gemurim. 2. The wicked perfect, רשעים גמורים reshaim gemurim. 3. Those between both, בינוניים beinoniyim. 1. The just perfect are those, 1. Who have conquered all brutal appetites and gross passions. 2. Who have stood in the time of strong temptation. 3. Who give alms with a sincere heart. 4. Who worship the true God only. 5. Who are not invidious. 6. Those from whom God has taken יצר הרע yetser hara, evil concupiscence, and given יצר טוב yetser tob, the good principle. 2. The wicked perfect are those, 1. Who never repent. 2. They receive their portion in this life, because they can have none in the life to come, and are under the influence of יצר הרע yetser hara, the evil principle. 3. The intermediate are those who are influenced partly by the evil principle, and partly by the good. - See Schoettgen. In several parts of this epistle τελειος, the just man, signifies one who has a full knowledge of the Christian system, who is justified and saved by Christ Jesus; and the τετελειωνεμοι are the adult Christians, who are opposed to the νηπιοι or babes in knowledge and grace. See Heb 5:12-14; Heb 8:11; and Gal 4:1-3. The spirits of the just men made perfect, or the righteous perfect, are the full grown Christians; those who are justified by the blood and sanctified by the Spirit of Christ. Being come to such, implies that spiritual union which the disciples of Christ have with each other, and which they possess how far soever separate; for they are all joined in one spirit, Eph 2:18; they are in the unity of the spirit, Eph 4:3, Eph 4:4; and of one soul, Act 4:32. This is a unity which was never possessed even by the Jews themselves in their best state; it is peculiar to real Christianity: as to nominal Christianity, wars and desolations between man and his fellows are quite consistent with its spirit. See at the end of the chapter, (note).
Jamieson-Fausset-Brown Bible Commentary
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).
John Gill Bible Commentary
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.
Tyndale Open Study Notes
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).
Hebrews 12:23
An Unshakable Kingdom
22Instead, you have come to Mount Zion, to the city of the living God, the heavenly Jerusalem. You have come to myriads of angels23in joyful assembly, to the congregation of the firstborn, enrolled in heaven. You have come to God the Judge of all, to the spirits of the righteous made perfect,24to Jesus the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.
- Scripture
- Sermons
- Commentary
Where We Begin
By Norman Grubb3.1K54:36ISA 14:12EZK 28:17JHN 1:9ROM 5:5ROM 6:8HEB 12:231PE 3:19In this sermon, the preacher discusses the concept of slavery and how it has been the eternal purpose of God. He explains that as humans, we have been enslaved to our flesh and have gone astray from God's intended plan. The preacher emphasizes the importance of choosing to align ourselves with the spirit rather than the flesh. He also highlights the need to experience and rely on the availability and desirability of God's presence in our lives.
The Lamb's Book of Life
By T. Austin-Sparks2.4K55:28Book Of LifeEXO 32:31PHP 4:3HEB 12:23REV 13:8In this sermon, the speaker discusses the concept of life as the ultimate criterion and completing factor for humanity. They emphasize that man's disobedience led to the withholding of this completing factor, resulting in a life marked by vanity and unfulfilled quests. The speaker urges the audience to test this concept and highlights the importance of the word "life" in the book of Revelation. They also mention that the issue of life becomes the central focus as we approach the end of the present world. The sermon concludes by highlighting the divide between those who have this life and those who do not, with the former being written in the Lamb's book of life.
The Horizon of Divine Purpose - Part 5
By T. Austin-Sparks2.0K53:30Divine PurposeEXO 32:31PHP 4:3HEB 12:23REV 13:8REV 17:8REV 20:15REV 21:27In this sermon, the speaker discusses the concept of life as portrayed in the Bible. He emphasizes that man's disobedience led to the withholding of a completing factor, resulting in a life marked by vanity and unfulfilled quests. The speaker highlights the importance of life as the ultimate criterion and the key theme throughout the Bible. He points out that the purpose of Jesus' incarnation was to provide humanity with this life. The sermon encourages listeners to test and experience this life for themselves, as it brings true satisfaction and fulfillment.
Job #4: God's Appearance
By Stephen Kaung93147:15JOB 40:2ISA 6:5DAN 10:8MAT 6:33ROM 8:17EPH 1:11HEB 12:23In this sermon, the speaker emphasizes the need for humility and self-awareness in the presence of God. He references biblical examples such as Eli and Daniel, who recognized their own unworthiness and sinfulness when encountering God. The speaker poses a series of rhetorical questions to highlight the insignificance of human knowledge and abilities compared to God's wisdom and power. He emphasizes that God's purpose is to bring us to a point of realizing our own nothingness and dependency on Him. The sermon concludes with the reminder that when God appears to us, He brings us to our senses and reveals our true nature as sinful and in need of His grace.
Man's Petty Kingdom - Art Katz
By From the Pulpit & Classic Sermons77244:23RadioJOS 3:3JOS 3:9MAT 3:11LUK 9:23HEB 1:1HEB 12:23HEB 12:25In this sermon, the speaker emphasizes the importance of seeking the revelation of God through Jesus Christ rather than relying on human traditions, wisdom, and programs. He shares a personal experience of encountering God's presence in a simple Gentile girl, which challenged his Jewish beliefs. The speaker then discusses the significance of Jesus becoming flesh and dwelling among us, revealing God's glory and grace. He urges the audience to embrace a radical separation from selfishness, ambition, and worldly desires, and to humbly enter into a deeper relationship with God.
Fellowship With the Father and With the Son.
By Edward Payson1ISA 64:4JHN 4:23JHN 14:23ROM 8:151CO 3:16GAL 2:20PHP 4:7HEB 12:231JN 1:3REV 5:12Edward Payson preaches about the intimate fellowship and communion that true Christians have with God and Jesus Christ, highlighting the similarity between the church on earth and the church in heaven in their worship and enjoyment of God. He emphasizes that even in this world, believers experience the revelation of God's glory through His Spirit. Payson explains that communion with God is a blessed reality, enjoyed by those who are reconciled to Him through Christ, and that this communion involves mutual giving and receiving through Jesus Christ as the mediator. He encourages believers to seek and maintain this communion with God in various aspects of life, such as in creation, providence, His word, public worship, and private meditation, prayer, and praise.
Epistle 252
By George Fox0Unity in ChristHumilityPSA 129:6ISA 40:4ISA 42:6JER 3:9ROM 10:8ROM 13:121CO 1:241CO 9:172CO 5:19EPH 6:12COL 4:61TH 2:191TI 4:12HEB 12:231JN 5:9REV 17:14George Fox emphasizes the importance of humility, meekness, and purity for those who minister the gospel. He urges ministers to be examples in their conduct and to avoid ungracious speech, remaining faithful to God's calling. Fox warns against division and encourages unity among believers, highlighting the need to demonstrate the new life in Christ to those still in darkness. He calls for ministers to be valiant for the truth and to preach the light of Christ to all nations, equipping themselves with the armor of God to stand against unrighteousness. Ultimately, he reminds them that the Lamb will have the victory, and they should be each other's joy in the Lord.
Rejoice That Your Names Are Written in Heaven!
By Thomas Brooks0Assurance of SalvationJoy of SalvationPSA 69:28LUK 10:20ACT 26:18ROM 10:92CO 5:17EPH 2:8PHP 4:3HEB 12:231JN 1:9REV 20:15Thomas Brooks emphasizes the profound joy of knowing one's name is written in heaven, contrasting it with the fate of those whose names are in the book of damnation. He encourages believers to reflect on their holiness and transformation through the gospel as evidence of their names being enrolled in the Book of Life. The sermon highlights that true repentance and a changed life are indicators of one's standing with God, leading to the greatest cause for rejoicing.
The New Israel's Passover
By T. Austin-Sparks0The Lord's TableSpiritual VictoryEXO 12:13MAT 26:26JHN 12:31JHN 17:16ROM 8:11CO 11:26COL 2:15HEB 12:231PE 1:18REV 5:9T. Austin-Sparks emphasizes the significance of the Lord's Table as the new Israel's Passover, highlighting its universal presence in Christianity and the danger of losing its profound meaning. He explains that the Lord's Supper represents not only what Christ has done for us but also the implications of our participation in His victory over evil. The sermon draws parallels between the Passover in Exodus and the Lord's Table, illustrating how the blood of the Passover Lamb signifies our deliverance from judgment and our identity as the Church of the First-born. Sparks urges believers to recognize their separation from the world and the Lord's absolute authority in their lives as they partake in the communion. He calls for a deeper spiritual understanding of the Lord's Table, reminding us of our commitment to Christ and the victory we celebrate.
The True Basis of Life for the Companions
By T. Austin-Sparks0Heavenly CallingFaith in GodJDG 7:7JHN 10:18ACT 7:20HEB 3:1HEB 4:14HEB 6:4HEB 8:1HEB 9:23HEB 11:16HEB 12:23T. Austin-Sparks emphasizes the significance of the words 'heavenly' and 'faith' in the Christian life, particularly as presented in the Letter to the Hebrews. He illustrates how God consistently places His people on a supernatural basis, demonstrating that true faith involves trusting in God's ability to accomplish the impossible, as seen through biblical figures like Abraham, Jacob, and Joseph. Sparks encourages young Christians to understand that living a heavenly life is not limited to the afterlife but is a present reality grounded in faith. He concludes that faith is the belief that heaven can do what no earthly power can achieve, urging believers to rely on divine resources in seemingly hopeless situations.
"Them That Have faith." "Now faith..."
By T. Austin-Sparks0Spiritual GrowthFaithROM 4:3HEB 2:10HEB 5:9HEB 5:14HEB 7:19HEB 11:1HEB 11:40HEB 12:23T. Austin-Sparks emphasizes that faith is the essential link between God's calling and the realization of His promises, as illustrated in Hebrews 11. He argues that true faith is tested by the believer's position in a spiritual age, where external validation is absent, and that the focus should be on spiritual growth rather than temporal achievements. The sermon highlights that the heroes of faith were not only defined by their actions but also by their ultimate goal of spiritual completeness in Christ. Sparks warns against the dangers of relying on external rituals and encourages believers to cultivate a deeper, inward faith that connects them to God. Ultimately, he concludes that faith is the assurance of things hoped for, leading to a complete inheritance in Christ.
The Family of God
By J.C. Ryle0Eternal SecurityFamily Of GodJHN 1:13ROM 8:151CO 2:9GAL 3:26EPH 3:15PHP 1:23HEB 12:231PE 1:52PE 1:11REV 7:9J.C. Ryle emphasizes the significance of belonging to the family of God, contrasting it with earthly families that often face sorrow and separation. He describes the family of God as comprising all true believers, united by one Father and one Savior, Jesus Christ, and highlights the privileges and future prospects of this divine family. Ryle encourages readers to recognize their membership in this family, which offers eternal security and joy, and to live in a manner that reflects their identity as children of God. He calls for a deep reflection on one's relationship with God and the importance of being part of this eternal family, especially during family gatherings.
God Hath Spoken - Part 5
By T. Austin-Sparks0Spiritual GrowthFaithROM 4:3HEB 2:10HEB 5:9HEB 5:14HEB 7:19HEB 11:1HEB 11:40HEB 12:23T. Austin-Sparks emphasizes the critical role of faith in the life of believers, particularly as outlined in Hebrews 11. He explains that faith serves as the vital link between God's calling and the fulfillment of His promises, urging believers to recognize that true spiritual growth is inward and not reliant on external validation. The sermon highlights that the current dispensation is marked by spiritual testing, where faith must prevail over visible evidence and worldly success. Sparks warns against the dangers of relying on temporal elements, which can undermine genuine faith, and stresses that the ultimate goal is spiritual completeness in Christ. He concludes by affirming that the heroes of faith, while not receiving the promise in their lifetime, looked forward to the fulfillment of God's plan through Christ, which connects them to believers today.
God's Dealing With Sin and the Sinner
By Horatius Bonar0God's JudgmentGrace and RedemptionGEN 38:71CH 2:3ISA 53:10ROM 6:23ROM 8:172CO 5:21GAL 3:13EPH 2:8HEB 12:23REV 21:2Horatius Bonar emphasizes God's serious and decisive approach to sin and the sinner, illustrated through the fate of Er, the first-born of Judah, who was slain by God for his wickedness. Bonar highlights that God's judgment on sin is not arbitrary but rooted in His righteousness, and that sin disrupts the natural order and divine purpose. He explains that even the first-born of the royal line is not exempt from God's judgment, showcasing the severity of God's treatment of sin. Ultimately, Bonar points to Jesus, the true first-born of Judah, who bore our sins and was punished so that we might receive grace and eternal life. The sermon concludes with the assurance that through Christ, believers are grafted into the royal lineage and inherit the kingdom of God.
The Christian Church
By David Shelby Corlett0MAT 5:13ACT 20:281CO 12:13EPH 1:22EPH 3:141TI 3:15HEB 12:23JAS 5:14David Shelby Corlett preaches about the Church of God, emphasizing that it is composed of spiritually regenerate individuals whose names are written in heaven, and it is a spiritual organism where believers are incorporated by the Spirit. The Church belongs to Christ, purchased by His blood, and is called the Bride of Christ. Its mission is to be the pillar and ground of truth, the salt of the earth, and the light of the world, proclaiming the gospel of Christ. The Church is to be composed of regenerate individuals associated for holy fellowship and ministries, with the Church of the Nazarene seeking Christian fellowship, the conversion of sinners, and the preaching of the gospel to every creature.
What Does It Mean to Be Firstborn?
By Anton Bosch0EXO 4:22NUM 3:13DEU 21:17ROM 14:8COL 1:18HEB 12:15HEB 12:231PE 1:4REV 5:10Anton Bosch delves into the privileges and responsibilities of being the firstborn in the Old Testament, highlighting the greater inheritance, blessing, succession rights, and special place in the father's heart that the firstborn received. He draws parallels between the firstborn in families and the concept of Israel as God's firstborn, emphasizing the consecration and dedication required of the firstborn. In the New Testament, believers are referred to as the 'church of the firstborn,' signifying their special and privileged status as children of God, each receiving an inheritance, blessing, and favored treatment from the Father.
The Preciousness of the Soul
By Thomas Watson0PSA 139:14PRO 23:5ISA 33:14HOS 13:9MAT 16:26LUK 12:201TH 4:17HEB 12:23Thomas Watson preaches about the preciousness of the soul, emphasizing that the soul is more valuable than the whole world. He delves into the intrinsic worth and immortality of the soul, highlighting its spirituality and its eternal nature. Watson warns against abusing the soul by degrading, selling, poisoning, or starving it, stressing the importance of safeguarding and not losing the soul, as its loss is foolish, irreparable, and results in eternal damnation.
Lxviii. to a Christian Brother, on the Death of His Daughter
By Samuel Rutherford0PSA 116:15ROM 8:181CO 15:421TH 4:14HEB 12:23Samuel Rutherford delivers a comforting sermon to a grieving family, assuring them of the hope of resurrection for their departed daughter. He encourages them to find solace in the belief that those who have passed away in Jesus will be brought back by God. Rutherford reminds them that their daughter is now in the presence of God, experiencing the glory of heaven, and that it is a blessing for her to be with the Lord. He emphasizes the eternal perspective of life and the assurance that their prayers for her have been answered through her sinless glorifying of God.
Be Careful of What You Think
By A.W. Tozer0HEB 2:10HEB 5:9HEB 7:19HEB 10:14HEB 12:23Greek Word Studies delves into the meaning of 'perfect' (teleioo) in the Bible, emphasizing the idea of accomplishing the intended goal, being complete, mature, and fully developed. In Hebrews 12:2, Jesus is described as the 'author and perfecter of faith,' signifying His role in reaching the goal of salvation through His suffering. The word group related to 'perfect' highlights the concept of wholeness, completeness, and maturity, both in a physical and spiritual sense, ultimately pointing to the goal fixed by God for believers.
Comfort for Mourners
By Henry Law0ISA 33:24ISA 57:1MAT 11:28ACT 14:222CO 5:1HEB 12:231JN 3:2REV 3:12REV 14:13REV 21:4Henry Law preaches about the profound comfort and joy that believers can find in the midst of sorrow and loss, emphasizing the assurance of eternal rest and peace in the presence of God. He highlights the scriptural promises of being reunited with loved ones in heaven, free from pain, sickness, and the troubles of this world. The sermon encourages gratitude for the hope of resurrection and the ultimate perfection awaiting believers in the glorious presence of the Triune God.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
To the general assembly - Πανηγυρει. This word is joined to the preceding by some of the best MSS., and is quoted in connection by several of the fathers: Ye are come - to the general assembly of innumerable angels; and this is probably the true connection. The word πανηγυρις is compounded of παν, all, and αγυρις, an assembly; and means, particularly, an assembly collected on festive occasions. It is applied to the assembly of the Grecian states at their national games, Olympic, Isthmian, etc.; and hence a speech pronounced in favor of any person at such festive assemblies was called πανηγυρικος λογος, a panegyrical discourse; and hence our word panegyric. The first-born - Those who first received the Gospel of Christ, and who are elsewhere termed the first fruits: this is spoken in allusion to the first-born among the Israelites, who were all considered as the Lord's property, and were dedicated to him. The Jews gave the title בכור bechor, first-born, to those who were very eminent or excellent; what we would term the head or top of his kin. The Church of the first-born is the assembly of the most excellent. Which are written in heaven - Who are enrolled as citizens of the New Jerusalem, and are entitled to all the rights, privileges, and immunities of the Church here, and of heaven above. This is spoken in allusion to the custom of enrolling or writing on tables, etc., the names of all the citizens of a particular city; and all those thus registered were considered as having a right to live there, and to enjoy all its privileges. All genuine believers are denizens of heaven. That is their country, and there they have their rights, etc. And every member of Christ has a right to, and can demand, every ordinance in the Church of his Redeemer; and wo to him who attempts to prevent them! God the Judge of all - The supreme God is ever present in this general assembly: to him they are all gathered; by him they are admitted to all those rights, etc.; under his inspection they continue to act; and it is he alone who erases from the register those who act unworthily of their citizenship. Judge here is to be taken in the Jewish use of the term, i.e. one who exercises sovereign rule and authority. The spirits of just men made perfect - We cannot understand these terms without the assistance of Jewish phraseology. The Jews divide mankind into three classes: - 1. The Just Perfect, צדיקים גמורים tsaddikim gemurim. 2. The wicked perfect, רשעים גמורים reshaim gemurim. 3. Those between both, בינוניים beinoniyim. 1. The just perfect are those, 1. Who have conquered all brutal appetites and gross passions. 2. Who have stood in the time of strong temptation. 3. Who give alms with a sincere heart. 4. Who worship the true God only. 5. Who are not invidious. 6. Those from whom God has taken יצר הרע yetser hara, evil concupiscence, and given יצר טוב yetser tob, the good principle. 2. The wicked perfect are those, 1. Who never repent. 2. They receive their portion in this life, because they can have none in the life to come, and are under the influence of יצר הרע yetser hara, the evil principle. 3. The intermediate are those who are influenced partly by the evil principle, and partly by the good. - See Schoettgen. In several parts of this epistle τελειος, the just man, signifies one who has a full knowledge of the Christian system, who is justified and saved by Christ Jesus; and the τετελειωνεμοι are the adult Christians, who are opposed to the νηπιοι or babes in knowledge and grace. See Heb 5:12-14; Heb 8:11; and Gal 4:1-3. The spirits of the just men made perfect, or the righteous perfect, are the full grown Christians; those who are justified by the blood and sanctified by the Spirit of Christ. Being come to such, implies that spiritual union which the disciples of Christ have with each other, and which they possess how far soever separate; for they are all joined in one spirit, Eph 2:18; they are in the unity of the spirit, Eph 4:3, Eph 4:4; and of one soul, Act 4:32. This is a unity which was never possessed even by the Jews themselves in their best state; it is peculiar to real Christianity: as to nominal Christianity, wars and desolations between man and his fellows are quite consistent with its spirit. See at the end of the chapter, (note).
Jamieson-Fausset-Brown Bible Commentary
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).
John Gill Bible Commentary
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.
Tyndale Open Study Notes
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).