The examples of true faith that the writer has just given should encourage the Jewish Christians to face their difficulties with similar perseverance. They must remove the sin that hinders, and strengthen themselves to withstand defeat. They will be encouraged to endure as they consider the sufferings that Jesus endured and the heavenly reward that he now enjoys (12:1-2).
Whatever these Christians may have to endure, their sufferings are small when compared with those of Jesus Christ. At least their faith has not yet cost them their lives (3-4). God uses trials and difficulties to train, and sometimes chastise, his children, but this is no reason for them to become discouraged. Such discipline is proof of his love, for he loves them as a father loves a child. One who is not experiencing God’s discipline is not a child of his at all (5-8).
Children submit to their parents’ discipline. In the same way Christians should submit to their heavenly Father’s discipline. His purpose is to use their trials to make them into the sorts of people that he, in his superior wisdom, wants them to be (9-10). Such experiences may be unpleasant at the time, but those who have learnt a right attitude towards their troubles will benefit in an increasingly fruitful Christian life (11).
Endurance without bitterness (12:12-17)
Christians must not allow life’s trials to discourage them, but meet their difficulties with boldness and confidence (12-13). One way to help prevent people from turning away from Christ is to develop holiness among believers and to deal with those who show signs of bitterness. Such people can quickly have a bad influence on others (14-15). The story of Esau illustrates the hopelessness of the person who deliberately rejects God’s promised inheritance for the sake of some temporary gain (16-17).
God’s mercy and God’s judgment (12:18-29)
There is no similarity between the experience of Israelite people under the old covenant and that of Christians under the new. Events that accompanied the giving of the law at Mount Sinai show that people saw the old covenant as something terrifying (18-21; cf. Exo 19:12-13; Exo 20:18-19). By contrast, Christians see the new covenant as something joyful. They are not kept at a distance from God as the Israelites were at Mount Sinai, but come right into his unseen heavenly presence. They are members of the community of God’s people, where they are united with the faithful of all ages (22-23).
Because of Christ’s blood, believers do not fear judgment. The death of Abel called for judgment on the murderer, but the death of Christ brings forgiveness for the sinner (24; cf. Gen 4:10).
The same God who spoke to Israel from Mount Sinai now speaks to all people from heaven. Those who refuse to listen to him will be punished as Israel was. God’s voice shook the earth at Mount Sinai; one day he will shake the earth again, not literally but figuratively, for he will judge the whole creation (25-26). After this judgment, only that which is eternal will remain; the rest will pass away (27). In view of this fiery judgment from the holy God, Christians should be the more thankful that they belong to his heavenly kingdom, and respond with reverent worship (28-29).
1. Wherefore, seeing we also, etc. This conclusion is, as it were, an epilogue to the former chapter, by which he shows the end for which he gave a catalogue of the saints who excelled in faith under the Law, even that every one should be prepared to imitate them; and he calls a large multitude metaphorically a cloud, for he sets what is dense in opposition to what is thinly scattered. (242) Had they been a few in number, yet they ought to have roused us by their example; but as they were a vast throng, they ought more powerfully to stimulate us.
He says that we are so surrounded by this dense throng, that wherever we turn our eyes many examples of faith immediately meet us. The word witnesses I do not take in a general sense, as though he called them the martyrs of God, and I apply it to the case before us, as though he had said that faith is sufficiently proved by their testimony, so that no doubt ought to be entertained; for the virtues of the saints are so many testimonies to confirm us, that we, relying on them as our guides and associates, ought to go onward to God with more alacrity.
Let us lay aside every weight, or every burden, etc. As he refers to the likeness of a race, he bids us to be lightly equipped; for nothing more prevents haste than to be encumbered with burdens. Now there are various burdens which delay and impede our spiritual course, such as the love of this present life, the pleasures of the world, the lusts of the flesh, worldly cares, riches also and honors, and other things of this kind. Whosoever, then, would run in the course prescribed by Christ, must first disentangle himself from all these impediments, for we are already of ourselves more tardy than we ought to be, so no other causes of delay should be added.
We are not however bidden to cast away riches or other blessings of this life, except so far as they retard our course for Satan by these as by toils retains and impedes us.
Now, the metaphor of a race is often to be found in Scripture; but here it means not any kind of race, but a running contest, which is wont to call forth the greatest exertions. The import of what is said then is, that we are engaged in a contest, even in a race the most celebrated, that many witnesses stand around us, that the Son of God is the umpire who invites and exhorts us to secure the prize, and that therefore it would be most disgraceful for us to grow weary or inactive in the midst of our course. And at the same time the holy men whom he mentioned, are not only witnesses, but have been associates in the same race, who have beforehand shown the way to us; and yet he preferred calling them witnesses rather than runners, in order to intimate that they are not rivals, seeking to snatch from us the prize, but approves to applaud and hail our victory; and Christ also is not only the umpire, but also extends his hand to us, and supplies us with strength and energy; in short, he prepares and fits us to enter on our course, and by his power leads us on to the end of the race.
And the sin which does so easily beset us, or, stand around us, etc. This is the heaviest burden that impedes us. And he says that we are entangled, in order that we may know, that no one is fit to run except he has stripped off all toils and snares. He speaks not of outward, or, as they say, of actual sin, but of the very fountain, even concupiscence or lust, which so possesses every part of us, that we feel that we are on every side held by its snares. (243)
Let us run with patience, etc. By this word patience, we are ever reminded of what the Apostle meant to be mainly regarded in faith, even that we are in spirit to seek the kingdom of God, which is invisible to the flesh, and exceeds all that our minds can comprehend; for they who are occupied in meditating on this kingdom can easily disregard all earthly things. He thus could not more effectually withdraw the Jews from their ceremonies, than by calling their attention to the real exercises of faith, by which they might learn that Christ’s kingdom is spiritual, and far superior to the elements of the world.
(242) A cloud for a large multitude is a classical metaphor, and not scriptural. A cloud of footmen, and a cloud of birds, are used by Homer; and a cloud of footmen and horsemen, by Livy. — Ed.
(243) See Appendix P 2.
2. Who for the joy that was set before him, etc. Though the expression in Latin is somewhat ambiguous, yet according to the words in Greek the Apostle’s meaning is quite clear; for he intimates, that though it was free to Christ to exempt himself from all trouble and to lead a happy life, abounding in all good things, he yet underwent a death that was bitter, and in every way ignominious. For the expression, for joy, is the same as, instead of joy; and joy includes every kind of enjoyment. And he says, set before him, because the power of availing himself of this joy was possessed by Christ, had it so pleased him. At the same time if any one thinks that the prepositionἀντὶ denotes the final cause, I do not much object; then the meaning would be, that Christ refused not the death of the cross, because he saw its blessed issue. I still prefer the former exposition. (244)
But he commends to us the patience of Christ on two accounts, because he endured a most bitter death, and because he despised shame. He then mentions the glorious end of his death, that the faithful might know that all the evils which they may endure will end in their salvation and glory, provided they follow Christ. So also says James, “Ye have heard of the patience of Job, and ye know the end.” (Jas 5:11.) Then the Apostle means that the end of our sufferings will be the same with those of Christ, according to what is said by Paul, “If we suffer with him, we shall also reign together.” (Rom 8:17.)
(244) See Appendix Q 2.
3. For consider him, etc. He enforces his exhortation by comparing Christ with us; for if the Son of God, whom it behaves all to adore, willingly underwent such severe conflicts, who of us should dare to refuse to submit with him to the same? For this one thought alone ought to be sufficient to conquer all temptations, that is, when we know that we are companions or associates of the Son of God, and that he, who was so far above us, willingly came down to our condition, in order that he might animate us by his own example; yea, it is thus that we gather courage, which would otherwise melt away, and turn as it were into despair.
4. Ye have not yet, resisted unto blood, etc. He proceeds farther, for he reminds us, that even when the ungodly persecute us for Christ’s sake, we are then contending against sin. Into this contest Christ could not enter, for he was pure and free from all sin; in this respect, however, we are unlike him, for sin always dwells in us, and afflictions serve to subdue and put it to flight.
In the first place we know that all the evils which are in the world, and especially death, proceed from sin; but this is not what the Apostle treats of; he only teaches us, that the persecutions which we endure for the Gospel’s sake, are on another account useful to us, even because they are remedies to destroy sin; for in this way God keeps us under the yoke of his discipline, lest our flesh should become wanton; he sometimes also thus checks the impetuous, and sometimes punishes our sins, that we may in future be more cautious. Whether then he applies remedies to our sins, or anticipates us before we sin, he thus exercises us in the conflict with sin, referred to by the Apostle. With this honor indeed the Son of God favors us, that he by no means regards what we suffer for his Gospel as a punishment for sin. It behooves us still to acknowledge what we hear from the Apostle in this place, that we so plead and defend the cause of Christ against the ungodly, that at the same time we are carrying on war with sin, our intestine enemy. Thus God’s grace towards us is twofold — the remedies he applies to heal our vices, he employs for the purpose of defending his gospel. (245)
But let us bear in mind whom he is here addressing, even those who had joyfully suffered the loss of their goods and had endured many reproaches; and yet he charges them with sloth, because they were fainting half way in the contest, and were not going on strenuously to the end. There is therefore no reason for us to ask a discharge from the Lord, whatever service we may have performed; for Christ will have no discharged soldiers, but those who have conquered death itself.
(245) “Striving against sin,” or contending or fighting against sin, — the sin of apostasy, says Grotius, — the sin of their persecutors, say Macknight and Stuart, sin being considered here as standing for sinners, the abstract for the concrete. The Apostle says, that they had not yet resisted — resisted what? This he seems to explain by saying, “contending against sin.” It was then, the assault of sin that they had not yet resisted unto blood; and that sin was evidently apostasy, the sin plausibly presented to them, or ready to encompass and entangle them, mentioned in Heb 12:1.
The phraseology here is similar to what is in the preceding verse; a participle ends the sentence, and that qualifies the foregoing verb — “that ye may not become wearied, being faint in your souls.” Faintness or despondency in mind would inevitably be accompanied with weariness. Faith or strength of mind is necessary to prevent fatigue or weariness while engaged in contests and great trials; and as a preventive of despondency, we are directed attentively to consider how our savior bore the extreme trials which he had to endure. — Ed.
5. And ye have forgotten, etc. I read the words as a question; for he asks, whether they had forgotten, intimating that it was not yet time to forget. But he enters here on the doctrine, that it is useful and needful for us to be disciplined by the cross; and he refers to the testimony of Solomon, which includes two parts; the first is, that we are not to reject the Lord’s correction; and in the second the reason is given, because the Lord loves those whom he chastises. (246) But as Solomon thus begins, my “Son”, the Apostle reminds us that we ought to be allured by so sweet and kind a word, as that this exhortation should wholly penetrate into our hearts. (247)
Now Solomon’s argument is this: — If the scourges of God testify his love towards us, it is a shame that they should be regarded with dislike or hatred. For they who bear not to be chastised by God for their own salvation, yea, who reject a proof of his paternal kindness, must be extremely ungrateful.
(246) “Correction” is the best word forπαιδεία, as it stands for מוסר and not “chastening” or chastisement. “Despise” in Hebrew is to regard a thing as trifling or with contempt, and so in Greek it means to regard a thing as little; the meaning is, not stoical; and then the meaning of the next clause is, be not depending. “Fret not,” or “be not faint” or despairing, “when reproved” or “chastised.” — Ed
(247) Beza, Grotius, Macknight and Stuart, agree with Calvin in reading the first words interrogatively — “And have ye forgotten?” etc.
Ribera, the Jesuit, in his comment on this verse said, “The Apostle indirectly (tacite) reproves them, because they had no recourse to Scripture in their afflictions; compare Rom 15:4.” Capellus, referring to this passage, observed, “I wish the Jesuits were always to speak in this manner, but Ribera ought to have remembered that Paul was addressing the flock rather than the pastors, and that therefore, the Scriptures ought to be read by laymen.”
The clear intimation of the passage no doubt is, that the Hebrews ought to have attended to the truths contained in Scripture. — Ed.
6. For whom the Lord loveth, etc. This seems not to be a wellfounded reason; for God visits the elect as well as the reprobate indiscriminately, and his scourges manifest his wrath oftener than his love; and so the Scripture speaks, and experience confirms. But yet it is no wonder that when the godly are addressed, the effect of chastisements which they feel, is alone referred to. For however severe and angry a judge God may show himself towards the reprobate, whenever he punishes them; yet he has no other end in view as to the elect, but to promote their salvation; it is a demonstration of his paternal love. Besides, the reprobate, as they know not that they are governed by God’s hand, for the most part think that afflictions come by chance. As when a perverse youth, leaving his father’s house, wanders far away and becomes exhausted with hunger, cold, and other evils, he indeed suffers a just punishment for his folly, and learns by his sufferings the benefit of being obedient and submissive to his father, but yet he does not acknowledge this as a paternal chastisement; so is the case with the ungodly, who having in a manner removed themselves from God and his family, do not understand that God’s hand reaches to them.
Let us then remember that the taste of God’s love towards us cannot be had by us under chastisements, except we be fully persuaded that they are fatherly scourges by which he chastises us for our sins. No such thing can occur to the minds of the reprobate, for they are like fugitives. It may also be added, that judgment must begin at God’s house; though, then, he may strike aliens and domestics alike, he yet so puts forth his hand as to the latter as to show that they are the objects of his peculiar care. But the previous one is the true solution, even that every one who knows and is persuaded that he is chastised by God, must immediately be led to this thought, that he is chastised because he is loved by God. For when the faithful see that God interposes in their punishment, they perceive a sure pledge of his love, for unless he loved them he would not be solicitous about their salvation. Hence the Apostle concludes that God is offered as a Father to all who endure correction. For they who kick like restive horses, or obstinately resist, do not belong to this class of men. In a word, then, he teaches us that God’s corrections are then only paternal, when we obediently submit to him. (248)
(248) See Appendix R 2.
7. For what son is he, etc. He reasons from the common practice of men, that it is by no means right or meet that God’s children should be exempt from the discipline of the cross; for if no one is to be found among us, at least no prudent man and of a sound judgment, who does not correct his children — for without discipline they cannot be led to a right conduct — how much less will God neglect so necessary a remedy, who is the best and the wisest Father?
If any one raises an objection, and says that corrections of this kind cease among men as soon as children arrive at manhood: to this I answer, that as long as we live we are with regard to God no more than children, and that this is the reason why the rod should ever be applied to our backs. Hence the Apostle justly infers, that all who seek exemption from the cross do as it were withdraw themselves from the number of his children.
It hence follows that the benefit of adoption is not valued by us as it ought to be, and that the grace of God is wholly rejected when we seek to withdraw ourselves from his scourges; and this is what all they do who bear not their afflictions with patience. But why does he call those who refuse correction bastards rather than aliens? Even because he was addressing those who were members of the Church, and were on this account the children of God. He therefore intimates that the profession of Christ would be false and deceitful if they withdrew themselves from the discipline of the Father, and that they would thus become bastards, and be no more children. (249)
(249) There is in this verse the word “sons,” to be understood after “all;” that is, “all the sons are partakers:” so Macknight and Stuart. As “sons” conclude the verse, the word is omitted here. Those who have only the name of Christians are called “bastards,” or spurious or illegitimate children, because they are not born of God, being only the children of the flesh. They are not Isaac’s but Ishmael, whatever their professions may be, and though baptized and partakers of all the outward privileges of the gospel. — Ed.
9. Furthermore, we have had fathers of our flesh, etc. This comparison has several parts: the first is, that if we showed so much reverence to the fathers from whom we have descended according to the flesh, as to submit to their discipline, much more honor is due to God who is our spiritual Father; another is, that the discipline which fathers use as to their children is only useful for the present life, but that God looks farther, having in view to prepare us for an eternal life; and the third is, that men chastise their children as it seems good to them, but that God regulates his discipline in the best manner, and with perfect wisdom, so that there is nothing in it but what is duly ordered. He then, in the first place, makes this difference between God and men, that they are the fathers of the flesh, but he of the spirit; and on this difference he enlarges by comparing the flesh with the spirit.
But it may be asked, Is not God the Father also of our flesh? For it is not without reason that Job mentions the creation of men as one of the chief miracles of God: hence on this account also he is justly entitled to the name of Father. Were we to say that he is called the Father of spirits, because he alone creates and regenerates our souls without the aid of man, it might be said again that Paul glories in being the spiritual father of those whom he had begotten in Christ by the Gospel. To these things I reply, that God is the Father of the body as well as of the soul, and, properly speaking, he is indeed the only true Father; and that this name is only as it were by way of concession applied to men, both in regard of the body and of the soul. As, however, in creating souls, he does use the instrumentality of men, and as he renews them in a wonderful manner by the power of the Spirit, he is peculiarly called, by way of eminence, the Father of spirits. (250)
When he says, and we gave them reverence, he refers to a feeling implanted in us by nature, so that we honor parents even when they treat us harshly. By saying, in subjection to the Father of spirits, he intimates that it is but just to concede to God the authority he has over us by the right of a Father. By saying, and live, he points out the cause or the end, for the conjunction “and” is to be rendered that, — “that we may live.” Now we are reminded by this word live, that there is nothing more ruinous to us than to refuse to surrender ourselves in obedience to God.
(250) Here is an instance, among many others, in which men’s ingenuity is allowed unnecessarily to involve things in difficulties. The comparison here is founded on two palpable facts: there are fathers of our flesh, i.e., the body, and they have for a short time a duty to perform as such; but God, being the Father of our Spirits, which are to continue forever, deals with us in a way corresponding to our destiny. The question of instrumentality has nothing to do with the subject. Nor can anything be fairly drawn from this passage as to the useless question of the non-traduction of souls, as some have thought; and it may be justly be called useless, as it is a question beyond the range of human inquiry. — Ed.
10. For they verily for a few days, etc. The second amplification of the subject, as I have said, is that God’s chastisements are appointed to subdue and mortify our flesh, so that we may be renewed for a celestial life. It hence appears that the fruit or benefit is to be perpetual; but such a benefit cannot be expected from men, since their discipline refers to civil life, and therefore properly belongs to the present world. It hence follows that these chastisements bring far greater benefit, as the spiritual holiness conferred by God far exceeds the advantages which belong to the body.
Were any one to object and say, that it is the duty of parents to instruct their children in the fear and worship of God, and that therefore their discipline seems not to be confined to so short a time; to this the answer is, that this is indeed true, but the Apostle speaks here of domestic life, as we are wont commonly to speak of civil government; for though it belongs to magistrates to defend religion, yet we say that their office is confined to the limits of this life, for otherwise the civil and earthly government cannot be distinguished from the spiritual kingdom of Christ.
Moreover when God’s chastisements are said to be profitable to make men partners of his holiness, this is not to be so taken as though they made us really holy, but that they are helps to sanctify us, for by them the Lord exercises us in the work of mortifying the flesh.
11. Now no chastening, etc. This he adds, lest we should measure God’s chastisements by our present feelings; for he shows that we are like children who dread the rod and shun it as much as they can, for owing to their age they cannot yet judge how useful it may be to them. The object, then, of this admonition is, that chastisements cannot be estimated aright if judged according to what the flesh feels under them, and that therefore we must fix our eyes on the end: we shall thus receive the peaceable fruit of righteousness. And by the fruit of righteousness he means the fear of the Lord and a godly and holy life, of which the cross is the teacher. He calls itpeaceable, because in adversities we are alarmed and disquieted, being tempted by impatience, which is always noisy and restless; but being chastened, we acknowledge with a resigned mind how profitable did that become to us which before seemed bitter and grievous. (251)
(251) See Appendix S 2.
12. Wherefore, lift up, etc. After having taught us that God regards our salvation when he chastises us, he then exhorts us to exert ourselves vigorously; for nothing will more weaken us and more fully discourage us than through the influence of a false notion to have no taste of God’s grace in adversities. There is, therefore, nothing more efficacious to raise us up than the intimation that God is present with us, even when he afflicts us, and is solicitous about our welfare. But in these words he not only exhorts us to bear afflictions with courage, but also reminds us that there is no reason for us to be supine and slothful in performing our duties; for we find more than we ought by experience how much the fear of the cross prevents us to serve God as it behooves us. Many would be willing to profess their faith, but as they fear persecution, hands and feet are wanting to that pious feeling of the mind. Many would be ready to contend for God’s glory, to defend what is good and just in private and in public, and to do their duties to God and their brethren; but as danger arises from the hatred of the wicked, as they see that troubles, and those many, are prepared for them, they rest idly with their hands as it were folded.
Were then this extreme fear of the cross removed, and were we prepared for endurance, there would be nothing in us not fitted and adapted for the work of doing God’s will. This, then, is what the Apostle means here, “You have your hands,” he says, “hanging down and your knees feeble, because ye know not what real consolation there is in adversity; hence ye are slow to do your duty: but now as I have shown how useful to you is the discipline of the cross, this doctrine ought to put new vigor in all your members, so that you may be ready and prompt, both with your hands and feet, to follow the call of God.” Moreover, he seems to allude to a passage in Isaiah, (Isa 35:3;) and there the Prophet commands godly teachers to strengthen trembling knees and weak hands by giving them the hope of favor; but the Apostle bids all the faithful to do this; for since this is the benefit of the consolation which God offers to us, then as it is the office of a teacher to strengthen the whole Church, so every one ought, by applying especially the doctrine to his own case, to strengthen and animate himself. (252)
(252) The words are neither from the Hebrew nor from the Septuagint, but the order is more according to the former than the latter. The Hebrew is “Brace ye up the relaxed hands, and the tottering knees invigorate;” and the Sept., “Be strong, ye relaxed hands and paralyzed knees.” The literal rendering of this passage is, “Therefore the enfeebled (or relaxed) hands and the paralyzed knees restore; i.e., to their former vigor, so that you may contend with your enemies and your trials and run your race.” They had before acted nobly as it is stated in Heb 10:32; he now exhorts them to recover their former vigor and strength. It is rendered by Macknight, “Bring to their right position.” The verbἀνορθόω literally means no doubt to make straight again, and is so used in Luk 13:13; but it has also the meaning of renewing or restoring to a former state, or of rebuilding. See Act 15:16. And in this sense Schleusner takes it in this passage. It is used in the Sept. in the sense of establishing confirming, making firm or strong. See Jer 10:12. Hence Stuart gives this version,—
“Strengthen the weak hands and the feeble knees.”
But the idea of repairing, or restoring or reinvigorating, gives the passage the most emphatic meaning. The Apostle in this instance only borrows some of the words from Isaiah, and accommodates them to his own purpose. — Ed.
13. And make straight paths, etc. He has been hitherto teaching us to lean on God’s consolations, so that we may be bold and strenuous in doing what is right, as his help is our only support; he now adds to this another thing, even that we ought to walk prudently and to keep to a straight course; for indiscreet ardor is no less an evil than inactivity and softness. At the same time this straightness of the way which he recommends, is preserved when a man’s mind is superior to every fear, and regards only what God approves; for fear is ever very ingenious in finding out byways. As then we seek circuitous courses, when entangled by sinful fear; so on the other hand every one who has prepared himself to endure evils, goes on in a straight way wheresoever the Lord calls him, and turns not either to the right hand or to the left. In short, he prescribes to us this rule for our conduct, — that we are to guide our steps according to God’s will, so that neither fear nor the allurements of the world, nor any other things, may draw us away from it. (253)
Hence be adds, Lest that which is lame be turned out of the way, or, lest halting should go astray; that is, lest by halting ye should at length depart far from the way. He calls it halting, when men’s minds fluctuate, and they devote not themselves sincerely to God. So spoke Elijah to the doubleminded who blended their own superstitions with God’s worship, “How long halt ye between two opinions?” (1. g 18:21.) And it is a befitting way of speaking, for it is a worse thing to go astray than to halt. Nor they who begin to halt do not immediately turn from the right way, but by degrees depart from it more and more, until having been led into a diverse path so they remain entangled in the midst of Satan’s labyrinth. Hence the apostle warns us to strive for the removal of this halting in due time; for if we give way to it, it will at length turn us far away from God.
The words may indeed be rendered, “Lest halting should grow worse,” or turn aside; but the meaning would remain the same; for what the Apostle intimates is, that those who keep not a straight course, but gradually though carelessly turn here and there, become eventually wholly alienated from God. (254)
(253) Having spoken of strength, he now tells them how to use that strength. Be strong, and take a right course; go along the straight way of duty. See Appendix T 2. — Ed.
(254) This interpretation is given by Grotius, Macknight and Stuart; but Beza, Doddridge and Scott, take the view given in our version regarding the lame or weak person as intended byτὸ χωλὸν. So is the Vulgate, “that no one halting may go astray, but rather be healed.” — Ed
14. Follow peace, etc. Men are so born that they all seem to shun peace; for all study their own interest, seek their own ways, and care not to accommodate themselves to the ways of others. Unless then we strenuously labor to follow peace, we shall never retain it; for many things will happen daily affording occasion for discords. This is the reason why the Apostle bids us to follow peace, as though he had said, that it ought not only to be cultivated as far as it may be convenient to us, but that we ought to strive with all care to keep it among us. And this cannot be done unless we forget many offenses and exercise mutual forbearance. (255)
As however peace cannot be maintained with the ungodly except on the condition of approving of their vices and wickedness, the Apostle immediately adds, that holiness is to be followed together with peace; as though he commended peace to us with this exception, that the friendship of the wicked is not to be allowed to defile or pollute us; for holiness has an especial regard to God. Though then the whole world were roused to a blazing war, yet holiness is not to be forsaken, for it is the bond of our union with God. In short, let us quietly cherish concord with men, but only, according to the proverb, as far as conscience allows.
He declares, that without holiness no man shall see the Lord; for with no other eyes shall we see God than those which have been renewed after his image.
(255) It has been justly observed thatδιώκω is to follow or pursue one fleeing away from us. It means not only to seek peace but strive to maintain it. Psa 34:14, we have pursuing after seeking, “Seek peace and pursue it,” i.e., strive earnestly to secure and retain it. Rom 12:18, is an explanation.
But this strenuous effort as to peace is to be extended to holiness; not chastity, as Chrysostom and some other fathers have imagined, but holiness in its widest sense, purity of heart and life, universal holiness. The wordἁγιασμὸς is indeed taken in a limited sense, and rendered “sanctification” 1. h 4:3, and it may be so rendered here as it is in those places where it evidently means holiness universally, 1. o 1:30; 2. h 2:13, 1. e 1:2. The article is put before it in order to show its connection with what follows, “and the (or that) holiness, without which no one shall see the Lord.” — Ed
15. Looking diligently, or, taking care, or, attentively providing, etc. (256) By these words he intimates that it is easy to fall away from the grace of God; for it is not without reason that attention is required, because as soon as Satan sees us secure or remiss, he instantly circumvents us. We have, in short, need of striving and vigilance, if we would persevere in the grace of God.
Moreover, under the word grace, he includes our whole vocation. If any one hence infers that the grace of God is not efficacious, except we of our own selves cooperate with it, the argument is frivolous. We know how great is the slothfulness of our flesh; it therefore wants continual incentives; but when the Lord stimulates us by warning and exhortation, he at the same time moves and stirs up our hearts, that his exhortations may not be in vain, or pass away without effect. Then from precepts and exhortations we are not to infer what man can do of himself, or what is the power of freewill; for doubtless the attention or diligence which the Apostle requires here is the gift of God.
Lest any root, etc. I doubt not but that he refers to a passage written by Moses in Deu 29:18; for after having promulgated the Law, Moses exhorted the people to beware, lest any root germinating should bear gall and wormwood among them. He afterwards explained what he meant, that is, lest any one, felicitating himself in sin, and like the drunken who are wont to excite thirst, stimulating sinful desires, should bring on a contempt of God through the alluring of hope of impunity. The same is what the Apostle speaks of now; for he foretells what will take place, that is, if we suffer such a root to grow, it will corrupt and defile many; he not only bids every one to irradiate such a pest from their hearts, but he also forbids them to allow it to grow among them. It cannot be indeed but that these roots will ever be found in the Church, for hypocrites and the ungodly are always mixed with the good; but when they spring up they ought to be cut down, lest by growing they should choke the good seed.
He mentions bitterness for what Moses calls gall and wormwood; but both meant to express a root that is poisonous and deadly. Since then it is so fatal an evil, with more earnest effort it behooves us to check it, lest it should rise and creep farther. (257)
(256) It means properly overseeing and is rendered “taking the oversight,” in 1. e 5:2, where alone it occurs elsewhere. The word bishop comes from it. It is rendered, “taking heed,” by Erasmus; “Diligently attending,” by Grotius; “Taking care,” by Beza; “Looking to it,” by Doddridge; “carefully observing,” by Macknight; and “Seeing to it.” By Stuart. Considering what follows, “Taking heed” would be the best version. — Ed.
(257) See Appendix U 2.
16. Lest there be any fornicator or profane person, etc. As he had before exhorted them to holiness, so now, that he might reclaim them from defilements opposed to it, he mentions a particular kind of defilement, and says, “Lest there be any fornicator.” But he immediately comes to what is general, and adds, “or a profane person;” for it is the term that is strictly contrary to holiness. The Lord calls us for this end, that he may make us holy unto obedience: this is done when we renounce the world; but any one who so delights in his own filth that he continually rolls in it, profanes himself. We may at the same time regard the profane as meaning generally all those who do not value God’s grace so much as to seek it and despise the world. But as men become profane in various ways, the more earnest we ought to strive lest an opening be left for Satan to defile us with his corruptions. And as there is no true religion without holiness, we ought to make progress continually in the fear of God, in the mortifying of the flesh, and in the whole practice of piety; for as we are profane until we separate from the world so if we roll again in its filth we renounce holiness.
As Esau, etc. This example may be viewed as an exposition of the word profane; for when Esau set more value on one meal than on his birthright, he lost his blessing. Profane then are all they in whom the love of the world so reigns and prevails that they forget heaven: as is the case with those who are led away by ambition, or become fond of money or of wealth, or give themselves up to gluttony, or become entangled in any other pleasures; they allow in their thoughts and cares no place, or it may be the last place, to the spiritual kingdom of Christ.
Most appropriate then is this example; for when the Lord designs to set forth the power of that love which he has for his people, he calls all those whom he has called to the hope of eternal life his firstborn. Invaluable indeed is this honor with which he favors us; and all the wealth, all the conveniences, the honors and the pleasures of the world, and everything commonly deemed necessary for happiness, when compared with this honor, are of no more value than a morsel of meat. That we indeed set a high value on things which are nearly worth nothing, arises from this, — that depraved lust dazzles our eyes and thus blinds us. If therefore we would hold a place in God’s sanctuary, we must learn to despise morsels of meat of this kind, by which Satan is wont to catch the reprobate. (258)
(258) It is said that “for one morsel of meat,” literally, “for one eating,” or, “for one meal,” as rendered by Doddridge, “he sold his birthright,” or according to Macknight, “he gave away his birthrights.” In this reference the Apostle gives the substance without regarding expressions, though he adopts those of the Septuagint in two instances, — the verb, which means to give away, used in the sense of selling, — and birthrights, or the rights of primogeniture. The word in Hebrew means primogeniture, used evidently by metonymy for its rights and privileges. Not only a double portion belonged to the first-born, but also the paternal blessing, which included things temporal and spiritual. The notion that the priesthood at that time and from the beginning of the world belonged to the first-born, has nothing to support it. Abel was a priest as well as Cain, and a better priest too. — Ed.
17. When he would have inherited the blessing, etc. He at first regarded as a sport the act by which he had sold his birthright, as though it was a child’s play; but at length, when too late, he found what a loss he had incurred, when the blessing transferred by his father to Jacob was refused to him. Thus they who are led away by the allurements of this world alienate themselves from God, and sell their own salvation that they may feed on the morsels of this world, without thinking that they lose anything, nay, they flatter and applaud themselves, as though they were extremely happy. When too late their eyes are opened, so that being warned by the sight of their own wickedness, they become sensible of the loss of which they made no account.
While Esau was hungry, he cared for nothing but how he might have his stomach well filled; when full he laughed at his brother, and judged him a fool for having voluntarily deprived himself of a meal. Nay, such is also the stupidity of the ungodly, as long as they burn with depraved lusts or intemperately plunge themselves into sinful pleasures; after a time they understand how fatal to them are all the things which they so eagerly desired. The word “rejected” means that he was repulsed, or denied his request.
For he found no place of repentance, etc.; that is, he profited nothing, he gained nothing by his late repentance, though he sought with tears the blessing which by his own fault he had lost. (259)
Now as he denounces the same danger on all the despisers of God’s grace, it may be asked, whether no hope of pardon remains, when God’s grace has been treated with contempt and his kingdom less esteemed than the world? To this I answer, that pardon is not expressly denied to such, but that they are warned to take heed, lest the same thing should happen to them also. And doubtless we may see daily many examples of God’s severity, which prove that he takes vengeance on the mockings and scoffs of profane men: for when they promise themselves tomorrow, he often suddenly takes them away by death in a manner new and unexpected; when they deem fabulous what they hear of God’s judgment, he so pursues them that they are forced to acknowledge him as their judge; when they have consciences wholly dead, they afterwards feel dreadful agonies as a punishment for their stupidity. But though this happens not to all, yet as there is this danger, the Apostle justly warns all to beware.
Another question also arises, Whether the sinner, endued with repentance, gains nothing by it? For the Apostle seems to imply this when he tells us that Esau’s repentance availed him nothing. My reply is, that repentance here is not to be taken for sincere conversion to God; but it was only that terror with which the Lord smites the ungodly, after they have long indulged themselves in their iniquity. Nor is it a wonder that this terror should be said to be useless and unavailing, for they do not in the meantime repent nor hate their own vices, but are only tormented by a sense of their own punishment. The same thing is to be said of tears; whenever a sinner sighs on account of his sins, the Lord is ready to pardon him, nor is God’s mercy ever sought in vain, for to him who knocks it shall be opened, (Mat 7:8;) but as the tears of Esau were those of a man past hope, they were not shed on account of having offended God; so the ungodly, however they may deplore their lot, complain and howl, do not yet knock at God’s door for mercy, for this cannot be done but by faith. And the more grievously conscience torments them, the more they war against God and rage against him. They might indeed desire that an access should be given them to God; but as they expect nothing but his wrath, they shun his presence. Thus we often see that those who often say, as in a jest, that repentance is sufficiently in time when they are drawing towards their end, do then cry bitterly, amidst dreadful agonies, that the season of obtaining repentance is past; for that they are doomed to destruction because they did not seek God until it was too late. Sometimes, indeed, they break out into such words as these, “Oh! if — oh! if;” but presently despair cuts short their prayers and chokes their voice, so that they proceed no farther.
(259) Though many such as Beza, Doddridge, Stuart etc. regard this “repentance” as that of Isaac, yet the phrase seems to favor the views of Calvin, “he found not the place of repentance,” that is the admission of repentance; it was inadmissible, there was no place found for it. The wordτόπος has this meaning in Heb 8:7, “there should be no place (or admission) have been sought for the second.” The same sense is given to the word in Sir 38:12, “give place” (or admission) to the physician— ἱατρῷ δὸς τόπον. We may give this rendering, “for he found not room for repentance;” he seemed to repent of his sin and folly, but his repentance availed nothing, for it could not be admitted; there was in his case no repentance allowed, as the account given in Genesis testifies.
The difficulty about “it” in the following clause is removed, when we consider that here, as in some previous instances, the Apostle arranges his sentences according to the law of parallelism; there are here four clauses; the first and last are connected, and also the middle clauses, —
“For ye know,
That even afterwards wishing to inherit the blessing,
He was rejected,
For he found no room for repentance,
Though with tears he sought it, (i.e., the blessing.)”
Though Macknight gave the other explanation of “repentance” yet he considered the blessing as the antecedent to “it” in the last line. Though with the tears of repentance he sought the blessing, yet he was rejected: the door to repentance was as it were closed up, and it could not be opened — Ed.
18. For ye are not come, etc. He fights now with a new argument, for he proclaims the greatness of the grace made known by the Gospel, that we may reverently receive it; and secondly, he commends to us its benign characters that he might allure us to love and desire it. He adds weight to these two things by a comparison between the Law and the Gospel; for the higher the excellency of Christ’s kingdom than the dispensation of Moses, and the more glorious our calling than that of the ancient people, the more disgraceful and the less excusable is our ingratitude, unless we embrace in a becoming manner the great favor offered to us, and humbly adore the majesty of Christ which is here made evident; and then, as God does not present himself to us clothed in terrors as he did formerly to the Jews, but lovingly and kindly invites us to himself, so the sin of ingratitude will be thus doubled, except we willingly and in earnest respond to his gracious invitation. (260)
Then let us first remember that the Gospel is here compared with the Law; and secondly, that there are two parts in this comparison, — that God’s glory displays itself more illustriously in the Gospel than in the Law, — and that his invitation is now full of love, but that formerly there was nothing but the greatest terrors.
Unto the mount that might be touched, (261) etc. This sentence is variously expounded; but it seems to me that an earthly mountain is set in opposition to the spiritual; and the words which follow show the same thing, that burned with fire, blackness, darkness, tempest, etc.; for these were signs which God manifested, that he might secure authority and reverence to his Law. (262) When considered in themselves they were magnificent and truly celestial; but when we come to the kingdom of Christ, the things which God exhibits to us are far above all the heavens. It hence follows, that all the dignity of the Law appears now earthly: thus mount Sinai might have been touched by hands; but mount Sion cannot be known but by the spirit. All the things recorded in the nineteenth chapter of Exo 19:1. were visible things; but those which we have in the kingdom of Christ are hid from the senses of the flesh. (263)
Should any one object and say, that the meaning of all these things was spiritual, and that there are at this day external exercises of religion by which we are carried up to heaven: to this I answer, that the Apostle speaks comparatively; and no one can doubt but that the Gospel, contrasted with the Law, excels in what is spiritual, but the Law in earthly symbols.
(260) The connection of this part has been viewed by some to be the following: — Having exhorted the Hebrews to peace and holiness, and warned them against apostasy and sinful indulgences, the Apostle now enforces his exhortations and warnings by showing the superiority of the Gospel over the Law. This is the view of Doddridge and Stuart. It appears that Scott connected this part with Heb 10:28, and that he considered that the object of the apostle was to bring forward an instance, in addition to former ones, of the superiority of the Gospel, in order to show that the neglect of it would involve a greater guilt than that of the Law. And this appears to have been the view of Calvin, which seems to be favored by the concluding part of the chapter. The wordγὰρ may be rendered “moreover.” — Ed
(261) It has been conjectured thatμὴ has been omitted before “touched;” for in that case the passage would more exactly correspond with the account given in Exodus, for the people were expressly forbidden to touch the mountain. An omission of this kind was surely not impossible. The phrase as it is hardly admits of a grammatical construction: it has been found necessary to give the sense of an adjective to the participle. There would not be this necessity were the words rendered “To a mount not to be touched and burning with fire, and to,” etc. — Ed
(262) The words used here are not taken literally from the Hebrew nor from the Sept. the four things mentioned in this verse, and the two things mentioned in the following verse, are found in the narrative in Exo 19:0. and 20; but not consecutively as here; nor are the same terms used. “Blackness” γνόφῳ, should be “a dark or thick cloud,” Exo 19:16. “Tempest,” θυέλλη, is not mentioned in Exodus or in Deuteronomy; but it includes evidently “the thunders and lightnings” mentioned twice at least in Exodus, [Exo 19:16 ] ] though not once in Deuteronomy. — Ed
(263) “The Hebrews,” says Grotius, “came in the body to a material mountain, but we in spirit to that which is spiritual.”
19. They that heard entreated, etc. This is the second clause, in which he shows that the Law was very different from the Gospel; for when it was promulgated there was nothing but terrors on every side. For everything we read of in the nineteenth chapter of Exo 19:1. was of this kind, and intended to show to the people that God had ascended his tribunal and manifested himself as a strict judge. If by chance an innocent beast approached, he commanded it to be killed: how much heavier punishment awaited sinners who were conscious of their guilt, nay, who knew themselves to be condemned to eternal death by the Law? But the Gospel contains nothing but love, provided it be received by faith. What remains to be said you may read in the 2. o 3:1. of the Second Epistle to the Corinthians.
But by the words the people entreated, etc., is not to be understood that they refused to hear God, but that they prayed not to be constrained to hear God himself speaking; for by the interposition of Moses their dread was somewhat mitigated. (264) Yet interpreters are at a loss to know how it is that the Apostle ascribes these words to Moses, I exceedingly fear and quake; for we read nowhere that they were expressed by Moses. But the difficulty may be easily removed, if we consider that Moses spoke thus in the name of the people, whose requests as their delegate he brought to God. It was, then, the common complaint of the whole people; but Moses is included, who was, as it were, the speaker for them all. (265)
(264) The words at the end of verse 20, “or thrust through with a dart,” are not deemed genuine, being not found in the best MSS., and none of any authority containing them. — Ed.
(265) It is supposed by some that the reference here is to what is found in Exo 19:16. It is said in the former verse that all the people in the camp trembled; and it is concluded that Moses was at the time with them, for it is said in the next verse that he brought them forth out of the camp. But the passage that seems most evidently to intimate what is here said in the Exo 19:19, where we are told, that when the trumpet sounded long, and waxed louder and louder. “Moses spake” and that “God answered him by a voice.” Now we are not told what he said, nor what the answer was which God gave. It is however, natural to conclude, that under the circumstances mentioned, Moses expressed his fears, and that God removed them. —Ed.
22. Unto mount Sion, etc. He alludes to those prophecies in which God had formerly promised that his Gospel should thence go forth, as in Isa 2:1, and in other places. Then he contrasts mount Sion with mount Sinai; and he further adds, the heavenly Jerusalem, and he expressly calls it heavenly, that the Jews might not cleave to that which was earthly, and which had flourished under the Law; for when they sought perversely to continue under the slavish yoke of the Law, mount Sion was turned into mount Sinai as Paul teaches us in the Gal 4:21. of the Epistle to the Galatians. Then by the heavenly Jerusalem he understood that which was to be built throughout the whole world, even as the angel, mentioned by Zechariah, extended his line from the east even to the west.
To an innumerable company of angels, etc. He means that we are associated with angels, chosen into the ranks of patriarchs, and placed in heaven among all the spirits of the blessed, when Christ by the Gospel calls us to himself. But it is an incalculable honor, conferred upon us by our heavenly Father, that he should enroll us among angels and the holy fathers. The expression, myriads of angels, in taken from the book of Daniel, though I have followed Erasmus, and rendered it innumerable company of angels. (266)
(266) Calvin follows the Vulg. And connectsπανηγύρει with “angels.” It means a whole or a general assembly, and occurs in the Sept., and stands for מועד often rendered a solemn assembly: it was a solemnity observed by the whole people. Both as to sense construction, it is better to adopt the arrangement of our version. — Ed
23. The firstborn, etc. He does not call the children of God indiscriminately the firstborn, for the Scripture calls many his children who are not of this number; but for the sake of honor he adorns with this distinction the patriarchs and other renowned saints of the ancient Church. He adds, which are written in heaven, because God is said to have all the elect enrolled in his book or secret catalogue, as Ezekiel speaks. (267)
The judge of all, etc. This seems to have been said to inspire fear, as though he had said, that grace is in such a way altered to us, that we ought still to consider that we have to do with a judge, to whom an account must be given if we presumptuously intrude into his sanctuary polluted and profane.
The spirits of just men, etc. He adds this to intimate that we are joined to holy souls, which have put off their bodies, and left behind them all the filth of this world; and hence he says that they are consecrated or “made perfect”, for they are no more subject to the infirmities of the flesh, having laid aside the flesh itself. And hence we may with certainty conclude, that pious souls, separated from their bodies, still live with God, for we could not possibly be otherwise joined to them as companions.
(267) To keep this clause distinct from the next but one, “the spirits of just men,” etc. has been difficult. The distinction which Calvin seems to make as well as Doddridge, Scott and Stuart, is this, — that those mentioned here, “the first-born,” were the most eminent of the ancients; but that “the spirits of just men” include the godly generally. The people of Israel were called “the first born,” Exo 4:22, because they were God’s chosen people. Ephraim is also called, “the first born,” Jer 31:9, because of the superiority granted to that tribe; and the Messiah is so called, Psa 89:27, on account of his eminence. The first born is one possessed of peculiar privileges. The word here seems to designate the saints, believers, Christians, as they are God’s chosen people and highly privileged. We hence see the propriety of “the whole assembly,” or the whole number of the faithful, composed of Jews or Gentiles. The Apostle says, “We are part of this whole assembly,” and in order to point out his meaning more distinctly he calls it “the Church.” The reference here seems to be the saints on earth, and at the end of the verse to departed saints. And they are said to be “made perfect,” because freed from guilt, sin, and every pollution, having “washed their robes in the blood of the Lamb.” — Ed.
24. And to Jesus the Mediator, etc. He adds this in the last place, because it is he alone through whom the Father is reconciled to us, and who renders his face serene and lovely to us, so that we may come to him without fear. At the same time he shows how Christ becomes our Mediator, even through his own blood, which after the Hebrew mode of speaking he calls the blood of sprinkling, which means sprinkled blood; for as it was once for all shed to make an atonement for us, so our souls must be now cleansed by it through faith. At the same time the Apostle alludes to the ancient rite of the Law, which has been before mentioned.
That speaketh better things, etc. There is no reason why better may not be rendered adverbially in the following manner, — “Christ’s blood cries more efficaciously, and is better heard by God than the blood of Abel.” It is, however, preferable to take the words literally: the blood of Christ is said to speak better things, because it avails to obtain pardon for our sins. The blood of Abel did not properly cry out; for it was his murder that called for vengeance before God. But the blood of Christ cries out, and the atonement made by it is heard daily. (268)
(268) See Appendix X 2.
25. See that ye refuse not him that speaketh, etc. He uses the same verb as before, when he said that the people entreated that God should not speak to them; but he means as I think, another thing, even that we ought not to reject the word destined for us. He further shows what he had in view in the last comparison, even that the severest punishment awaits the despisers of the Gospel, since the ancients under the Law did not despise it with impunity. And he pursues the argument from the less to the greater, when he says, that God or Moses spoke then on earth, but that the same God or Christ speaks now from heaven. At the same time I prefer regarding God in both instances as the speaker. And he is said to have spoken on earth, because he spoke in a lower strain. Let us ever bear in mind that he refers to the external ministration of the Law, which, as compared with the gospel, partook of what was earthly, and did not lead men’s minds above the heavens unto perfect wisdom; for though the Law contained in it the same truth, yet as it was only a training school, perfection could not belong to it. (269)
(269) By “him that speaketh,” is by some understood Christ, but more properly God, as his is the leading subject in the foregoing and the following verses. The words which follow are brief; and the first clause is explained more fully in Heb 10:28, and the second in Heb 1:2. God spake “on earth” by Moses, but “from heaven” by his son, who came from heaven, ascended into heaven and sent his spirit down from heaven. The comparison here is between speaking on earth and speaking from heaven; but included in this, as previously explained in the Epistle, are the agents employed. God in delivering the Law fixed on a place on earth, and then as it were descended and employed an earthly agent, a mere man as his mediator; but in delivering the gospel, he did not descend from heaven, but employed a heavenly agent, his own son; thus manifested the superiority of the Gospel over the law. And that God is meant throughout this verse is evident from the following verse, “Whose voice,” etc. The passage may be thus rendered, —
“See that ye reject not him who speaketh; for if they escaped not who rejected him when speaking on earth, how much more shall not we, if we turn away from him when speaking from heaven?”
We have no single word to expressχρηματίζοντα — oraculizing, rendered by Doddridge, “giving forth oracles;” by Macknight, “delivering an oracle;” and by Stuart, “warning.” But the best word we can adopt here is “speaking.” — Ed
26. Whose voice then shook the earth, etc. Though God shook the earth when he published his Law, yet he shows that he now speaks more gloriously, for he shakes both earth and heaven. He quotes on the subject the testimony of the Prophet Haggai, though he gives not the words literally; but as the Prophet foretells a future shaking of the earth and the heaven, the Apostle borrows the idea in order to teach us that the voice of the Gospel not only thunders through the earth, but also penetrates above the heavens. But that the Prophet speaks of Christ’s kingdom, is beyond any dispute, for it immediately follows in the same passage, “I will shake all nations; and come shall the desire of all nations, and I will fill this house with glory.” It is however certain that neither all nations have been gathered into one body, except under the banner of Christ, nor has there been any desire in which we ought to acquiesce but Christ alone, nor was the temple of Solomon exceeded in glory until the magnificence of Christ became known through the whole world. The Prophet then no doubt refers to the time of Christ. But if at the commencement of Christ’s kingdom, not only the lower parts of the world were shaken, but his power also reached the heaven, the Apostle justly concludes that the doctrine of the Gospel is sublimer than that of the Law, and ought to be more distinctly heard by all creatures. (270)
(270) The quotation is literally neither from Hebrew nor from the Sept., but is substantially the same. “The earth and the heaven” may be deemed a phrase used to designate the whole state of things, as they include the whole of the visible creation. The whole Jewish polity, civil and religious, is generally supposed to be intended here. But as the shaking of the nations is mentioned in Hag 2:6, Macknight thought that by “the earth” is meant heathen idolatry, and by “heaven” the Jewish economy, so called because it was divinely appointed. If this be allowed, then we see a reason for the change which the Apostle has made in the words: the original is both in Hebrew and in the Sept., “I shake (or will shake) the heaven and the earth;” but the Apostle says: “I shake not only the earth, but the heaven also.” — Ed.
27. And this word, yet once more, etc. The words of the Prophet are these, “Yet a little while;” and he means that the calamity of the people would not be perpetual, but that the Lord would succor them. But the Apostle lays no stress on this expression; he only infers from the shaking of the heaven and the earth that the state of the world was to be changed at the coming of Christ; for things created are subject to decay, but Christ’s kingdom is eternal; then all creatures must needs be brought into a better state. (271)
He makes hence a transition to another exhortation, that we are to lay hold on that kingdom which cannot be shaken; for the Lord shakes us for this end, that he may really and forever establish us in himself. At the same time I prefer a different reading, which is given by the ancient Latin version, “Receiving a kingdom, we have grace,” etc. When read affirmatively, the passage runs best, — “We, in embracing the Gospel, have the gift of the Spirit of Christ, that we may reverently and devoutly worship God.” If it be read as an exhortation, “Let us have,” it is a strained and obscure mode of speaking. The Apostle means in short, as I think, that provided we enter by faith into Christ’s kingdom, we shall enjoy constant grace, which will effectually retain us in the service of God; for as the kingdom of Christ is above the world, so is the gift of regeneration. (272)
By saying that God is to be served acceptably, εὐαρέστως, with reverence and fear, he intimates that though he requires us to serve with promptitude and delight, there is yet no service approved by him except it be united with humility and due reverence. Thus he condemns froward confidence of the flesh, as well as the sloth which also proceeds from it. (273)
(271) See Appendix Y 2.
(272) See Appendix Z 2.
(273) The Vulgate is, “with fear and reverence;” Beza’s “with modesty and reverence and religious fear;” Schleusner’s, “with reverence and devotion.” Stuart has adopted our version. See Appendix A 3. — Ed.
29. For our God, etc. As he had before kindly set before us the grace of God, so he now makes known his severity; and he seems to have borrowed this sentence from the Deu 4:24. of Deuteronomy. Thus we see that God omits nothing by which he may draw us to himself; he begins indeed with love and kindness, so that we may follow him the more willingly; but when by alluring he effects but little, he terrifies us.
And doubtless it is expedient that the grace of God should never be promised to us without being accompanied with threatening; for we are so extremely prone to indulge ourselves, that without the application of these stimulants the milder doctrine would prove ineffectual. Then the Lord, as he is propitious and merciful to such as fear him unto a thousand generations; so he is a jealous God and a just avenger, when despised, unto the third and the fourth generation. (274)
(274) The conjunctionκαὶ at the beginning of this verse is commonly omitted by translators, but Macknight has retained it, “For even our God,” etc. The intimation clearly is, that under the Gospel no less than under the Law God is a consuming fire to apostates; and apostasy or idolatry is the sin especially referred to in Deu 4:24, from which this passage is taken. — Ed
Heb 12:1. Wherefore, seeing- The word also in our translation of this verse should by all means be expunged. The connection is this: "Seeing, therefore, that we Christians are, as it were, surrounded with this great number of believers, as the spectators and witnesses of our conduct, who at the same time encourage us to follow the example of their faith and patience, that we may be hereafter rewarded with them; Let us lay aside every thing that would hinder us, &c." The word witnesses refers to the Olympic race, where persons not only stood in great crowds to observe the contest, but many were appointed to stand at the goal or mark, to observe who reached it first, and give evidence in favour of the conqueror, who obtained the crown according to their testimony. Preserving this allusion, the words laying aside every weight, or incumbrance, will need no further illustration. We must not understand by the word Ογκος, rendered weight, any particular vice, such as pride, vanity, ambition, or whatever may elate us (which this term sometimes signifies); but any thing and every thing which is burdensome to a Christian in acting steadily and uniformly, according to the will of our Lord: and consequently the word sin is to be understood, not as spoken of any one sin, but of every sin which is apt to get round us, and entangle us, and thus to hinder us in our course;- ευπεριστατον . "This is a very difficult word, says Parkhurst, being found in no Greek writer before the time of the apostles. After examining various interpretations of it, both ancient and modern, I acquiesce (says he) in Chrysostom's exposition;-which easily encompass or surrounds us." It seems very probable, that in this epithet the apostle alludes to the long flowing garments of the ancients, which if not put off in running a race, would cling about their legs, and impede their course.
Heb 12:2. Looking unto Jesus- As an example of patience under sufferings, which ought to be imitated by his disciples; as one gloriously recompensed in his human nature for the sufferings that hesustained in it; and as one who will give to his faithful people the same happy repose after their sufferings; He having, as the Author of their faith promised, and being able, as the Finisher of their faith, to confer, that glorious recompence, ch. Heb 10:35-36. It is not said of our faith, but only της πιστεως, of the faith, or faith in general. The word αφορωντες, looking, properly signifies, our taking off our regard to other things, that we may fix them upon Christ. Some have thought that Christ is called the author and finisher of our faith, in allusion to the judges of the games, Heb 12:1 who set laws before the contenders, whereby they were to govern themselves, and then adjudged the crowns to the conquerors. Thus Christ eases his faithful people of their burdens, animates their faintness, retards the progress of their enemies, and will at length set upon their heads that beautiful diadem which he hath purchased with his own blood. Dr. Heylin, and several others, render the next clause, Who, instead of the joy that lay before him,-meaning the honour and happiness that he might have enjoyed in the present world; but the word προκειμενης has so evident a reference to the first verse, that it renders this interpretation very unlikely: besides, the word αντι may well signify set against that joy; and then the meaning will be, that he despised the shame of the cross, in comparison of the joy set before him. Nor can we imagine any love more disinterested than that, which should make his recovering sinners to God and happiness the great joy of his heart; and, in subserviency to the divine glory, the great motive of his actions and sufferings.
Heb 12:3. Consider him- The original word αναλογισασθε is very emphatical: it is a metaphor taken from arithmetical and geometrical propositions; so that it signifies the great accuracy and exactness, with which they should consider the Author and Finisher of their faith, and especially the analogy between his case and their o
Heb 12:4.- The apostle having encouraged the Hebrews by the examples of others who had patiently suffered for truth and holiness, especially that of Christ, now adds, that they were not yet called out to suffer to the death, and they ought to look on their sufferings as chastisements of a father's hand, and patiently endure them for two reasons; both because every father corrects his children, and because God designed to promote their welfare by chastising them. If others did not faint, when they suffered to the death in the cause of truth and holiness, much less should the Hebrew Christians faint, when they were not called to resist unto blood, or to lay down their lives for the gospel.
Ye have not yet resisted, &c.- "Your case, trying as it may seem to you, does not come up to that of your Saviour: you have not yet resisted in the contests for Christ's religion so far as to lose your lives. Though wicked men have troubled you, and you have endured much struggling, in opposing their wickedness, yet hitherto your lives have been safe." Several commentators have observed, that there are many Agonistical terms in this context. The passage before us may allude to the boxers, who fought erect, with their hands stretched out, and were often not only besmeared with blood, but sometimes killed by the blows of the cestus.
Heb 12:6. For whom the Lord loveth, &c.- There seems to be a beautiful gradation in these words: to receive, here signifies to have a particular regard for. Comp. Isa 42:1 in the LXX. and see Pro 3:11-12.
Heb 12:8. Then are ye bastards, and not sons- The meaning is, "No care is taken of you; no concern is shewn about your welfare."
Heb 12:9. Furthermore, we have had fathers, &c.- The awful, yet tender insinuation at the end of the verse, of the terrible consequences of rebellion against the Father of Spirits, (in which there is an allusion to the capital punishments to be inflicted on a disobedient child, (Deu 21:18.) is very remarkable; and an instance of the apostle's forcible manner of suggesting the most weighty thought, sometimes in an oblique way, and in very few words. Some would read this verse interrogatively: Have we then had fathers in the flesh, &c. and reverenced them? &c.
Heb 12:10. For a few days- For a short time; during our childhood. They kept us under discipline, as they thought most proper. The phrase for a few days, may be applied both to our earthly parents, and our Heavenly Father; and it contains a beautiful and comfortable intimation, that this whole life, when compared with our future being, is but as a few days; indeed infinitely less than the days of childhood to those of the longer life of man upon earth. For the last clause, see 1Pe 1:15-16. 1Jn 3:2.
Heb 12:11. It yieldeth the peaceable fruit, &c.- "Though at first all chastening is in itself matter of grief, and not of joy, yet afterwards it produces quiet of mind, and such inward peace, in the progress of holiness and goodness, as abundantly compensates the grief at first felt by those who are exercised thereby; γεγυμνασμενοις ; not only corrected, but instructed and edified; setting themselves to search out the proper lessons, which afflictive dispensations are intended to teach." As it is plain from this word, that the apostle alludes to the Grecian games, possibly by the peaceable fruits of righteousness, he may refer to the crowns of olive given to the victors in the Olympic races, which was an emblem of peace.
Heb 12:12. Wherefore, lift up the hands, &c.- It is certain that these are likewise Agonistic phrases: Dr. Heylin renders the verse, Invigorate then your hands which are remiss, and your knees which are feeble. "It is a proverbial phrase, says he, importing the renewed force with which a man is animated, when he makes a firm and solemn resolution."
Heb 12:13. And make straight paths, &c.- Dr. Heylin paraphrases the verse thus: Make even paths for your feet, that the lame ancle may not be sprained, but on the contrary recover strength; that is, says he, "Order your course of life so, as to avoid the occasions of sin; those especially, wherein you are more liable to relapse, either by constitutional infirmity, or evil habits before indulged." Such dangerous occasions are spoken of as offendicula, stumbling-blocks in our way;-the metaphor is continued in the sequel, which instructs the sincere believer or genuine penitent in a matter of great moment, and very pertinent to what was said just before, of making fresh resolutions, &c. It also coincides with the important admonition in the beginning of this chapter, that we should cast aside every weight, &c.
Heb 12:14.- The sacred writer now proceeds to exhort the Hebrew Christians to the exerciseofuniversalpeacewith believing Gentiles, as well as with the believing Jews, and to the practice of holiness, that so they might not fail of that glorious reward which was purchased and provided for them by the atonement of the blood of the covenant. He sets home this exhortation, by observing, that they were not now called to the profession and privileges of Judaism, but of Christianity; and that therefore they ought to live in peace with all Christians, and to receive the uncircumcised believers into their communion in a peaceable manner, and to keep themselves interested in the favour of God, by the experience and practice of sincere and universal holiness.
Heb 12:15. Looking diligently, &c.- "I have been earnestly exhorting you to cultivate holiness in your own hearts and lives; and I must farther press it upon you, that you endeavour to maintain a friendly and brotherly inspection over each other. Look to it, therefore, with the greatest attention and care, for yourselves and one another, lest any one, by apostacy from the Christian religion, fall short of the grace of God, under the day of grace and dispensation of the gospel; lest any root of bitterness and poison, springing up unheeded, occasion trouble to the society in general, and by it, before you are aware, many be disturbed and defiled, through the contagion of so bad an example."
Heb 12:16. Lest there be any fornicator- We must not imagine that the apostle here mentions Esau as an example of the crime of fornication; for nothing appears in the history to shew that Esau was more guilty of this sin than any one else, who in those days had many wives; though polygamy is utterly inconsistent with the gospel dispensation. Esau is called a profane person, because, as a prophetic blessing went with the birth-right, there was a most profane contempt of it in the infamous bargain here referred to: and as an eagerness in the gratification of appetite would naturally imply a contempt of spiritual and divine blessings, sacrificed to such gratifications; it was properly expressed by profaneness. Instead of one morsel, the Greek may be more properly rendered one mess. Dr. Heylin renders it a single meal. The apostle keeps in view the point of falling from the grace of God; which if any man do, it may be no more in his power to retrieve it, than it was in Esau's to recover the blessing which he had despised.
Heb 12:17. For ye know- And you know that afterwards, when he was desirous to inherit the benediction, he was judged unworthy of it; nor could he find any way to change the mind of Isaac, although he sought it earnestly, and with tears. Heylin.
Heb 12:18. For ye are not come, &c.- What here follows is assigned as a reason to confirm the preceding advice; namely, that they should follow peace with all men, and continue in the grace of God, Heb 12:14-15. The motive hereto is briefly this: "Because you are not come to Sinai, but to Sion. You must maintain peace with, and receive to your communion, not only your brother Jews, but also the uncircumcised believers; because you are not come, as your ancestors once came, to mount Sinai, where the law was given to none but the Jews; but you are come to mount Sion, to which all believers pertain." When the apostle exhorted them not to fall from the grace or favour of God, Heb 12:15 he thereby represented the gospel, as the dispensation of the grace of God. He now sets himself to prove this, by observing, that the law spoke nothing but terror, Heb 12:18-21 whereas the gospel discovers abundant grace, particularly a Mediator,-his atoning blood,-the happiness of heaven, and the eternal glories of the New Jerusalem: (Heb 12:22-24.) and every thing the apostle says concerning these two different states, will be found to answer one or other, and often both of his purposes; namely, to excite the Hebrews to follow peacewith all men, and to continue in the grace of God. Instead of the mount that might be touched, Dr. Heylin reads very properly, to a palpable mountain: For the apostle does not mean that it was lawful or allowed that the Israelites should touch this mountain, while the law was giving; (for he observes this was forbidden, Heb 12:20.) but that it was a real, material, earthly mountain, whichwas in itself capable of being touched or felt; while mount Sion is a spiritual thing which cannot be touched.
Heb 12:21. And so terrible was the sight, &c.- "The appearance was so dreadful that Moses himself,who was happy in such unparalleled degrees of the divine favour, and accustomed to converse with God in so intimate a manner, when urged by the people to act as their mediator in this awful transaction, said, though I consent to undertake the charge, I do nevertheless exceedingly fear and tremble." This circumstance is not recorded in the Mosaic history; but most probably it was well known to the Hebrews by the means of tradition: for they had so great a veneration for the character and honour of Moses, that they would have been vehemently enraged with the apostle, if they had not themselves been conscious of the truth of the apostle's assertion.
Heb 12:22. But ye are come unto mount Sion, &c.- There seems to be throughout this whole period a reference to the manifestation which God made of himself upon mount Sion, as being milder than that upon mount Sinai, and the heavenly society with which Christians are incorporated, is considered as resembling the former, (that is, mount Sion,) in those circumstances in which it was more amiable than the latter. Sion was the city of God: in the temple which stood there, cherubims were the ornaments of the walls, both in the holy and most holy place, to signify the presence of those myriads of angels, who attended at the giving of the law, and are present in the true heavens. There (in the city of Sion) was a general assembly and congregation of the priests, who were substituted instead of the first-born: there was God, as the supreme Judge of controversies, giving forth his oracles; the high-priest was the mediator between God and Israel; and the blood of sprinkling was daily used.
Heb 12:23. To the general assembly- The word Πανηγυρις properly signifies a stated convention upon some joyful and festive occasion; particularly it is applied to the concourse at the Olympic games: in which view it expresses a very elegant and lively opposition to the case of the Israelites; who were struck with a general terror, when they were convened before mount Sinai. The first-born are all such as inherit the birth-right; that is, all the faithful saints of God. The words, of all, are thought to have a peculiar emphasis here; implying that God will judge all mankind, both Jews and Gentiles. (See Rom 3:30.) whence the inference is easy, that we ought to follow peace with all men, and to receive to communion all such as God justifies, The spirits of just men made perfect means the souls of such as enjoy complete happiness with God in heaven, so far as may consist with the separate state.
Heb 12:24. To the blood of sprinkling,- We who have joined ourselves to Christ, have engaged ourselves to adhere to the blood of Christ, offered by him, either as our High-priest in heaven, or as ratifying the covenant of which he is the Mediator-Blood, which though shed by wicked hands, yet has a quite different tendency from that of righteous Abel: for Abel's blood cried unto God from the ground for vengeance, and the consequence was, that Cain was hid from God's face; whereas the blood of Christ speaks goodness and favour, comfort and peace, and the enjoyment of God's presence for ever.
Heb 12:25. See that ye refuse not him that speaketh.- That is, Jesus, the Mediator of the new covenant. Dr. Sykes paraphrases the verse well, thus: "Look to it, therefore, and see that you do not, as your fathers did, refuse to attend to him who hath now spoken to you [by this gracious dispensation]; for if every transgression received a just recompence of reward, and your fathers were so strictly punished, who refused to regard him that spake to them from mount Sinai, how much more may we expect to be punished, if we pay no regard to him who came down from heaven,-even the Son of God, who in these last days hath spoken to us from the Father." See ch. Heb 2:2-3. Joh 3:13.
Heb 12:26. Whose voice then shook the earth:- It is generally granted by the spiritual commentators, that the person who spoke on earth, and he who spake from heaven, is the same great Messenger of the covenant; in which view the argument of the apostle is taken from the different manner of speaking: his speaking on earth being accompanied with earthly signs and circumstances; whereas his speaking from heaven means his coming down from heaven, appearing in the human nature, and declaring heavenly things, more glorious than the law. The speaking here mentioned, refers particularly to the alterations made in the constitution of religion, and to the new dispensation; and must be considered not as introductory to, but consequent upon the coming of the Messiah.
Heb 12:27. And this word, Yet once more, &c.- "And it is evident that this expression, Yet once more, or, For the last time, not only signifies the removal and change of the things there said to be shaken,-(that is, of the ordinances of Moses,) as of things which were made and constituted only for a time; but also strongly intimates, that he would introduce thereby a dispensation tobe changed no more; that the thing not to be shaken any more, might be set up and remain fixed on a perpetual basis; even that eternal kingdom of righteousness and peace, which God hath established by Christ Jesus his Son." See Exo 19:18. Hag 2:6-7.
Heb 12:28-29. Wherefore, we receiving a kingdom, &c.- "As therefore we have received such an unshaken kingdom, which shall never be removed to make way for any different establishment, and which gives to the faithful the assurance of a reign in eternal glory; Let us see to it; that we have grace, whereby we may serve God, from whom we receive it, in an acceptable manner.-As that grace is so freely offered to us in the gospel, let us not be so wanting to ourselves as to fall short of it: and while we feel our heartsinspired with all that gratitude and confidence which suit the genius of so merciful a dispensation, let them be attempered with a becoming mixture of reverence and pious fear; that we may not, by an unworthy abuse of the gospel, deprive ourselves of its invaluable blessings, and sin beyond all possibility of further remedy: For though our God manifests himself in the beams of such mild majesty, he is still possessed of that tremendous power, which was so awfully displayed at mount Sinai, and will break forth as a consuming fire against all those who presumptuously violate his laws, and despise his gospel." See ch. Heb 4:16. Deu 4:23-24. Instead of let us have grace, Heylin, Sykes, &c. read, let us give thanks. Compare 2Ti 1:3.
Inferences.-How great is our encouragement to faith and patience! We have a cloud of eminent examples in the Old Testament saints, and the brightest of all in our suffering Lord and Saviour, to animate our running the Christian race through all difficulties till it be completed. In order hereunto, let us cast off every thing that would incumber us, and every sin which we are most liable to, and look to Jesus, the author and finisher of faith, for all assistances, victory, and triumph, that we may be conformable to him, who, for the joy which was set before him, endured the cross, despising the shame, and is now exalted to his throne. Our sufferings have not yet been unto death, as they might have been, and were in many of the antient worthies, and in our blessed Lord himself; and whatever they be, if we continue the children of God, they shall be all wisely and graciously over-ruled by our heavenly Father, for our amendment in this world. For what son is there whom the Father chastens not for his faults? But O how difficult is it to steer right between despising the chastenings of the Lord, and fainting under them! And with how much greater reverence and submission should we receive the corrections of the Father of our spirits, than can be due from children to their fathers of the flesh! Though such chastenings are in their own nature grievous, they are nevertheless profitable, to make us partakers of his holiness, and to produce the peaceable fruits of righteousness, for living to him here, and with him hereafter. How deeply concerned therefore ought we to be, that no afflictions may ever turn us aside from the way of God's testimonies, or make us halt in our holy profession; but that we may advance forward with vigour in the straight paths of truth and duty, and may be exemplary, and encouraging to others, under their fears, despondencies, and dangers! And what amiable companions are peace and holiness! These should be unitedly pursued: but if we cannot obtain peace, upon good terms with men, we should remember that holiness is absolutely necessary to the beatific vision and enjoyment of God. And how dreadful is it to fall short of his grace under the gospel dispensation! All principles and practices which lead to apostacy, will one way or other be a root of bitterness, and endanger infection to the church of Christ, whenever they break out. How should we dread the first beginnings of apostacy, lest at length it should run into all uncleanness, and profane contempt of every thing that is sacred, like Esau's despising and selling his birth-right, which could never be recovered! How terrible is the voice of the law, as delivered at mount Sinai, and as roaring in the consciences of awakened sinners! it spreads blackness and darkness through their souls; burns like a tormenting fire within them; overwhelms them like a horrible tempest; summons them, as with the sound of a trumpet, to appear at God's awful bar for judgment; and makes them dread to hear of any thing more of its rigorous terrors, which they know not how to bear. Yea, the holiest of men, like Moses himself, must tremble, when they think of God's infinite purity and unyielding justice, as considered only according to the tremendous revelation of them in his righteous law. But how encouraging, comforting, and glorious, are the discoveries and blessings of gospel grace! Here deliverance from the law and all its terrors, and the richest privileges, are set before condemned sinners; and believers in Jesus have free admission to all heavenly blessings with the New Testament church: for the living God dwells after a more spiritual and excellent manner in them, than ever he did in the temple on mount Sion, and in the beloved city of Jerusalem. They have delightful and beneficial communion by faith and love with innumerable myriads of holy angels; and with the spirits of departed saints, which are made perfect in happiness and holiness; yea, with the whole church triumphant in glory: and they have humble boldness of access to God, the Judge of the whole world, as they come by faith to him through the Mediator of the new covenant, under the sprinklings of his Blood, which speaks better things than the blood even of Abel's sacrifice. How should we rejoice and bless God for the gospel dispensation, which brings us to our only remedy against the terrors of the law, and to a happy communion with God and his Christ, angels, and saints! This is a constitution of a spiritual and heavenly nature, and is revealed and confirmed immediately from heaven by our blessed Lord, whose voice shook the earth in delivering the law at mount Sinai, and who made a most excellent revolution, which may be called his shaking heaven as well as earth, in setting aside the Mosaic dispensation, and introducing that of the gospel state in its stead. How firmly is this glorious dispensation of light and grace established, to continue without any change to the consummation of all things! It consists of such a spiritual church state, with respect to its worship and ordinances, privileges and blessings, as cannot be shaken. O with what spirituality and solemnity should we worship God according to this heavenly establishment! Though he is a reconciled God and Father in Christ to all sincere believers, he is a devouring fire to all neglecters and abusers of his grace, and particularly to all hypocrites, and all apostates, who finally fall from grace. How highly therefore does it concern us to receive, and hold fast the gospel of the kingdom with faith and love; and to have the genuine power of grace in our own souls; whereby we may be enabled to serve God acceptably, through Christ, with all devotional reverence of his sacred Majesty, and filial fear of offending him!
REFLECTIONS.-1st, Having proposed to them such bright examples, the apostle urges the Hebrews,
1. To imitate their faith, patience, and perseverance. Wherefore, seeing we also are compassed about with so great a cloud of witnesses, who, having finished the glorious course themselves, are now looking on our conduct, let us, animated by their examples, and roused to an imitation of their excellencies, lay aside every weight that would retard our speed, all inordinate attachment to earth and earthly things, and the sin which doth so easily beset us, that which from our circumstances, station in life, connections, and constitution, is ever soliciting our consent, and would ensnare our souls; particularly the great and capital sins, unbelief, pride, and lust, under whatever specious pretences they may appear; and let us run with patience, not discouraged at difficulties, nor fainting under temptation, but eager to finish the race that is set before us, and to win the glorious prize. Note; (1.) We have a race before us; the course is circumscribed by our mortal days; the word of God marks out our path; saints and angels are spectators; death is the goal, and glory the reward of fidelity. What services then can we refuse? What sufferings shall dismay us? (2.) Faith and patience are the mighty graces which can enable us to hold on, and to hold out, till we finish our course with joy.
2. The only way that in faith and patience we can persevere, is here described-Looking unto Jesus (αφορωντες ), turning away our eyes from sin, the world, and every ensnaring object which would seduce our affections, and keeping him singly in our view, who is the author, and alone can be the finisher of our faith, by grace and strength derived from him, enabling us to follow his perfect pattern; who for the joy that was set before him, that God's perfections might be glorified, full satisfaction made to Divine justice, his faithful saints' eternal salvation secured, and himself, as Mediator, be crowned with glory and honour, endured the cross, with all its horrors, exercising the most astonishing patience and unshaken fortitude, despising the shame of that ignominious tree, and is now, in consequence thereof, sat down at the right hand of the throne of God, exalted to the highest dignity and majesty in the heavens. For consider him that endured such contradiction of sinners against himself, compare your sufferings with his, the infinite disproportion between your persons and him; the invincible patience and undisturbed composure with which he bore every insult and torment; reflect upon this often and deeply, lest ye be weary and faint in your minds; and let the eye of faith, fixed on him, draw out of his fulness the needful supplies of strength to follow his blessed footsteps. Note; (1.) When we properly consider what the Son of God for our sakes freely endured, we shall be ashamed to complain of the comparatively trivial cross which we sustain, and boldly set our faces as a flint against all sufferings and reproaches, which for his sake we may be called to bear. (2.) Great and long-continued trials are apt to weary out our feeble minds, so that we are ready to sink under them: but Jesus is before us; he saith, Look unto me; and that reviving sight uncloses the dying eyes, re-animates the dejected spirit, rouses the fainting heart, and, inspired with renewed vigour, we run our heavenly race, made more than conquerors through his love.
2nd, In support of what he had said before, the apostle,
1. Suggests the most engaging arguments to persevere:
[1.] God had hitherto preserved them in life. Ye have not yet resisted unto blood, striving against sin; and as he had not called them to the severest conflicts, it would be shameful indeed if they sunk under lesser trials. Note; (1.) Our warfare lies against sin, the deadly foe, who, if not vanquished, will destroy us body and soul for ever. We need be resolute, therefore, when our all is at stake. (2.) We are to acknowledge with thankfulness the kindness of our adored Lord, who proportions our trials to our strength.
[2.] The sufferings they had endured were the kind chastisements of a father's rod, however evil the instruments might be who were the immediate authors of them. And ye have forgotten, or Have ye forgotten the exhortation which speaketh unto you as unto children? My son, despise not thou the chastening of the Lord; neither, on the one hand, slighting the affliction, unsuitably affected thereby, or stubborn under the rod; nor, on the other, faint when thou art rebuked of him, sinking under unbelief, impatient under the trial, or overwhelmed with despair. For whom the Lord loveth he chasteneth for their good, and scourgeth every sin whom he receiveth into the bosom of his love. If ye endure chastening, far from counting it a token of wrath, God herein dealeth with you as with sons, with the kindest intention of your correction and amendment: for what son is he whom the father chasteneth not? There is no child of God but needs the gracious scourge; and our heavenly Father will not, like a foolishly fond parent, spare the needful stroke: But if ye be without chastisement, whereof all the true members of his family are partakers, then are ye bastards, and not sons: to be neglected, and not counted worth correction, would prove you to be an obstinate, rebellious people, whom God abandons to their own ways. Furthermore, we have had fathers of our flesh, which corrected us, and we gave them reverence, were in duty bound to submit to their paternal discipline, and to love them the more for their care in rebuking the evil that they discovered in us: shall we not much rather then be in subjection unto the Father of spirits, from whose immediate hand our immortal souls are derived; meekly submitting to him, whose authority over us is so much greater; and this, that we may live in a state of holy communion with him, and subjection to him, till he shall have purged out all our evil, and prepared us for a place in his better house above. For they verily for a few days chastened us after their own pleasure; and much passion, self-will, and weakness, mingled with their corrections; but he, who is infinitely wise as well as boundless in love, scourges us for our profit, that, as the blessed issue of the afflictions which he is pleased to lay upon us, we might be partakers of his holiness, cleansed from the dross of corrupt affections, and renewed after his blessed image. Now no chastening for the present seemeth to be joyous, but grievous, and the flesh cannot but groan under the scourge: nevertheless, while faith supports us comfortably under the trial, we afterwards continually see cause to bless God for our suffering; since afterward it yieldeth the peaceable fruit of righteousness, unto them which are exercised thereby; and we can say, by happy experience, it is good for me that I have been afflicted. Note; (1.) God's corrections must not be made light of on the one hand, nor should we on the other despair on account of them; but, humbling our souls under the mighty hand of the Lord, should patiently wait, in confidence that he will lift us up. (2.) God's chastisements are all sent out of pure love to his children; and therefore should be received with dutiful submission and lowly resignation. (3.) If we are bound to reverence our earthly parents, and submit to their often arbitrary and self-willed corrections, how much more should the chastisements of out heavenly Father be embraced with thankfulness, to whom we owe so much higher reverence; who never strikes without cause, and so wisely and graciously orders his afflictive dispensations in time, manner, and measure, as is exactly suited to our wants, and tends to our profiting. (4.) Far from judging of God's anger by the severity and length of our trials, we should rather from thence conclude that his love is great toward us. He visits that he may purge us thoroughly from our dross; and faith can make us rejoice even in the fires, under the confidence that peaceable fruits of righteousness will be produced out of those trials which to flesh and blood are most grievous.
2. He exhorts them not to faint or be disheartened, but to be vigorous in their Christian course. Wherefore lift up the hands which hang down, and the feeble knees; cast away every desponding fear, and press with eagerness to the goal, encouraging each other nobly to persevere in the face of every difficulty and danger, depending on Almighty Grace. And make straight paths for your feet, labouring to remove every obstacle at which yourselves or your brethren might stumble, lest that which is lame be turned out of the way of truth and righteousness, and the weak offended or perverted from the paths of godliness; but let it rather be healed, the feeble-minded supported, the disheartened encouraged, the weak confirmed, the fallen lifted up and restored again. Note; We should labour to be assisting to each other in our heavenly way, and attentive to the good of our brethren's souls, as to our own.
3. He particularly directs them what to pursue. Follow peace with all men, desiring earnestly to maintain it in every relation and with all persons, as far as is consistent with a good conscience; and holiness in heart and life and all manner of conversation, without which no man shall see the Lord, or be admitted to the beatific vision in glory everlasting. Note; Peace and holiness are essential to our hopes as Christians; we deceive ourselves if we think we can ever be saved, whilst enslaved by passion and vile affections.
4. He gives them a solemn caution against apostacy, enforced by Esau's fearful example. Looking diligently, watching over each other with holy jealousy, lest any man fail of the grace of God, and apostatize from the faith; lest any root of bitterness springing up trouble you, and thereby many be defiled, seduced by their heresies, or perverted by their ill examples: lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birth-right, to be the progenitor of the great Messiah, despising the sacred as well as civil privileges which were annexed thereto; and his punishment was suited to his crime, for ye know how that afterward, when he would have inherited the blessing, and prevailed upon his father to retract what he had given to Jacob, he was rejected by him, for he found no place of repentance, nor would Isaac change his mind or reverse his word, though he sought it carefully with tears. Note; (1.) Apostates from the truth are the most dangerous enemies, and bitter opposers. (2.) Many, for the gratification of a bestial appetite, have, like Esau, renounced their sacred birth-right, and too late will they rue their sin and folly.
3rdly, To guard the Hebrews particularly from revolting back to Judaism, he sets before them the excellence of the gospel church and worship above the Judaical.
1. He reminds them of that dispensation of terror and bondage from which they had been delivered. For ye are not come unto the mount that might be touched, which was a palpable earthly substance, and not like the spiritual Zion, and that burned with fire, when God in terrible pomp descended thereon; nor unto blackness and darkness, which covered that typical dispensation; and tempest, emblematical of the storms of wrath which hang over the heads of the transgressors; and the sound of a trumpet, which with louder and still louder blasts spread terrible dismay throughout the hosts of Israel; and the voice of words, in the most awful manner articulately pronouncing the ten commandments; which voice they that heard, entreated that the word should not be spoken to them any more; so terrified were they at it, and begged that Moses might be their mediator, and that through him they might receive the revelation of the divine will: (for they could not endure that which was commanded, so unable did they think themselves to answer the demands of these laws, and dreaded their awful sanction; particularly that fearful edict, And if so much as a beast touch the mountain, during the time that the Divine Presence is there manifested, it shall be stoned, or thrust through with a dart. And so terrible was the sight, that Moses himself said, I exceedingly fear and quake,) so dark and terrible was that dispensation under which they had been held; and this should with hearty eagerness engage them to receive and hold fast that milder, brighter, spiritual dispensation of gospel grace, when God, without one terror spread around him, invited poor sinners, through his dear Son, to approach his throne and live. This more glorious state the apostle,
2. Describes. But ye are come unto mount Sion, the spiritual gospel church, where God, well pleased, takes up his blest abode, and accepts the worship and service there performed; and unto the city of the living God, built on Christ the foundation, and blest with the most transcendent privileges; the heavenly Jerusalem, where all the inhabitants are spiritualized in temper and affections, and made meet for their eternal mansions in glory; and to an innumerable company of angels, your fellow-servants, who minister unto the heirs of salvation; to the general assembly and church of the first-born which are written in heaven, the noble army of saints triumphant in glory; and to God the Judge of all; who on the great day shall judge the world by him to whom all judgment is committed, and to whom you are now reconciled in the Son of his love; and to the spirits of just men made perfect, now entered into their eternal rest, with whom you maintain communion, as influenced by the same Spirit, justified by the same Blood, members of the same body, pursuing the same end, and longing to join their services in the immediate presence of God and the Lamb; and to Jesus the Mediator of the new covenant, through whom all these invaluable privileges and blessings are derived down to us; and to the blood of sprinkling, that speaketh better things than that of Abel: his blood cried for vengeance, but the Blood which Jesus shed, sprinkled by faith upon our consciences, speaks peace and blessedness: as it infinitely exceeds in excellence that of Abel's sacrifice, much more shall it obtain acceptance and favour with God for all those, who, sprinkled therewith, boldly appear in the presence of the Most High and Most Holy.
3. From these considerations he proceeds to exhort them to take heed to themselves. See that ye refuse not him that speaketh in the gospel: for if they escaped not who refused him that spake on earth, even Moses who delivered the sacred oracles of the law to the people, much more shall not we escape, if we turn away from him that speaketh from heaven, that Lord of life and glory who came down from heaven, and is returned thither again; and by the inspiration of his Spirit, which in such an astonishing manner he hath sent from thence, speaks now in his gospel word: whose voice then shook the earth, when Sinai trembled at his presence: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven, the Jewish church, with all their civil and ecclesiastical polity. And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, not for a perpetuity, but for a while only, as was the case of the Jewish tabernacle and economy; that those things which cannot be shaken may remain, and that the gospel church, worship, and privileges, may endure unalterable unto the end of time. Wherefore, we receiving a kingdom which cannot be moved, and by faith admitted to a participation of the privileges of that kingdom of gospel grace, which will issue shortly to the faithful in a kingdom of glory, let us remember, esteem, and value our distinguished mercies, and have grace to hold fast the doctrine of truth, and beg a more abundant measure of the Spirit, whereby we may serve God acceptably, through Jesus Christ, with reverence and godly fear, under a sense of our own unworthiness. For our God is a consuming fire, and will execute fearful vengeance on every apostate from the faith and practice of the gospel. Note; (1.) Constant worship and waiting upon God, is the appointed way wherein he hath promised to bestow on us the grace which can enable us to serve him acceptably. (2.) The fire of eternal vengeance will assuredly light down upon the apostate and impenitent soul.
