Hebrews 12

Chap. XII. Ver. 1-13. An animated exhortation to zeal and perseverance in the Christian race.—The opening of this chapter has an evident allusion to the Olympic games, wherein, by racing, wrestling, and combating, the greatest exertions were made for mastery; the victors being crowned with honour by the judge who presided in the games, and hailed by the applause of a vast concourse of spectators. To these circumstances our apostle evidently alludes. The Christian life is a race, a combat, and a wrestling; not, indeed, with list of spiritual combatants; that is, patriarchs, prophets, and other holy men, who, under the old dispensation, had ran, and fought, and conquered, and obtained the reward of everlasting life.

These he represents as having taken their seats in glory, and as looking down with a holy anxiety on the progress of their successors under the New Testament dispensation. These he calls a great cloud of witnesses, alluding, as we conceive, to the immense multitude of spectators which sometimes assembled in their theatres to behold their favourite diversions. Christian professors he considers as racers, and as racers were not to encumber themselves with heavy clothing, or an unnecessary burden, which was calculated to impede their progress; so Christians should not load themselves with the riches or honours of the world; but must especially avoid those sinful indulgences, which, if they do not absolutely arrest their course, must necessarily impede it, like the long garments of the ancients, which were always laid aside on these occasions.

And as the racers in these contests never stopped to look about them, or to admire the surrounding spectacle, but used to keep their eye steady on the goal; so Christians are exhorted to look constantly to Jesus, as their great exemplar and support—the author, and completer, and rewarder of their faith; he who shrunk from no difficulty, and evaded no duty but “endured the cross, and despised the shame;” and, having obtained a complete victory, is now set down at the right hand of the throne above. He views with tenderness and affection the progress of his followers, affording them every needful support under all their trials; and they are here reminded that their trials were vastly inferior to his; for they were only like those combatants who, as it were, “beat the air,”

and had as yet engaged in no serious contest—they had “not resisted unto blood.” The apostle now drops the imagery of the preceding verses, and reasons with the Hebrews on a proper submission to the afflictive dispensations of divine Providence, admonishing them to consider these, not as misfortunes, as the world calls them; but as fatherly chastisements, designed ultimately for their advantage, and adapted to promote their spiritual improvement; that they might be partakers of God’s holiness, and bring forth the peaceful fruits of righteousness. Of the advantages of affliction to the mind, the following anecdote affords a fine illustration:—The late (Revelation 5)Mr. Cecil, when at college, was much tried with the ridicule and reproaches of some profane and profligate young men.

Thus exercised, he was one day walking in the physic-garden, where he observed a very fine pomegranate tree, cut almost through the stem, near the root. On asking the gardener the reason of this, “Sir,” said he, “this tree used to shoot so Ver. 14—29. Cautions against apostacy.—Contrast between Mount Sinai and Mount Sion.—The apostle, after having encouraged the believing Hebrews under their afflictions, and advised them to pursue ‘the even tenor of their way,” with all tenderness toward their weak and dejected brethren, now advises them as to their conduct towards the world, and particularly towards professors.—" Follow peace with all men.” It is (at least in part) from the tendency of the gospel to promote peace on earth, that it is called “the gospel of peace;” and most certainly, in itself considered, there is nothing in it to promote strife and discord, which can only arise from the contrary tempers and dispositions of mankind.

The passage before us, however, admonishes us, that we are not to sacrifice the interests of truth and holiness to those of peace; either by surrendering them to procure it, or by conniving at vice or error to promote it; since “without holiness” of heart and life, “no man shall see the Lord” in glory. No rites and ceremonies, nor even morality itself, can be admitted as a substitute for a renewed heart. With this zeal for holiness, is to be connected a zealous oversight of the conduct and spirit of the brethren, “looking diligently, lest any man fail of the grace of God.” The word rendered fail, is used either for falling short of an object, or deserting from it. Thus, (Hebrews 4:1), these Hebrews are exhorted to a cautionary fear, lest any should come short of that eternal rest promised in the gospel; and such may be the object in view here.

Or, if we read with the margin, if any man “fall from” it, it may be taken as a caution against apostacy; and there are many such cautions in the writings of St. Paul, zealous as he was in maintaining the fidelity and consistency of the divine character. It is not by a presumptuous indifference to dangers that we can expect to escape them, but by a cautious guarding against them on every side. Mr. M‘Lean thinks the apostle here returns to his allusion to the Olympic games, and that the caution is, not “to fall behind in the race, lest they should come short of the prize.” By “the grace of God,” Dr. Owen here understands, “acceptance through Christ, as it is proposed in the gospel.” What is here said of Esau, has been already noticed in our exposition of Genesis, and is referred to in our notes: but one passage which here occurs, as it has much distressed many serious minds, seems to demand a more distinct notice; namely, “‘He found no place for repentance, though he sought it carefully, with tears.”

We perfectly agree with Doddridge that “The meaning of this undoubtedly is not, that he would have repented and could not; but that there was no room for his repentance—it would not be regarded; or, in other words, that his father’s mind could not be changed.” The account of

Notes on the verses

Chap. XII. Ver. 1. Wherefore, seeing we also.—Doddridge, “Being therefore encompassed.”——4 cloud of witnesses.—The application of this metaphor to a multitude of persons, may be seen in (Isaiah 60:8).—So easily beset us.—Literally, says Macknight, “which stands conveniently around us”—the sin adapted to our circumstances and situation; or, as others explain it, our constitutional sin, that to which our corrupt nature is most prone.—Run with patience.—Macknight, “with perseverance;” which is doubtless the true meaning, if not an exact translation.

Ver. 2. The author.—Doddridge, “leader.” Macknight, “Captain and perfecter of the faith.” Here it has relation to a race, and may therefore be well explained of Christ, as our example, having gone before.—And finisher—Or completer.

This is thought by some critics to refer to the judge who presided over the games, and distributed the rewards.—For the joy that was set before him.—See (Philippians 2:8-9).

Ver. 3. Consider.—Macknight, “attentively consider.”

Ver. 4. Resisted unto blood.—An allusion to those pugilists who practised in a sort of gloves. They had not yet endured martyrdom.

Ver. 5. Which speaketh unto you.—Macknight, “which reasoneth with you.”—My son, &c.—See (Proverbs 3:11-12).

Ver. 12. Lift up the hands, &c.—“The exhortation (as Owen comments) is applied to such parts of the body as were employed in athletic exercises.” Otherwise, the hands would hang down, and the knees tremble.

Ver. 14. Follow peace.—See (1 Peter 3:11).

Ver. 15. Root of bitterness.—Doddridge says, “The Hebrew word properly signifies an infectious plant, which taints other vegetables that grow near it.” Compare (Acts 8:23).

Ver. 16. As Esau.—Esau is called a profane person, because he slighted the birthright as not considering its relation to the Messiah; nor, indeed, believing in the promise. See (Genesis 25:29).—One morsel of meat.—Doddridge and Macknight, “One meal.”

Ver. 17. No place for repentance.—Marecin, “No way to change his mind;” i.e. Isgne’s. Though he sought it carefully—Macknight, “Though he earnestly sought [the blessing].”—With tears.

Ver. 18. That might be touched.—Doddridge, “That was the object of touch.” Macknight, “a tangible (i.e. a material) mountain.” Compare ver. 20.

Ver. 20. Or thrust a dart.—These words are wanting in many ancient MSS. and versions; and are therefore rejected by Mill, Wetstein, and Griesbach. They are taken from (Exodus 19:13).

Ver. 21. Moses said, I exceedingly fear, &c.—These words are not on record except here: but M‘Lean thinks they may be alluded to, in (Exodus 19:19). They might be handed down by tradition to the time of Paul, or communicated to him by inspiration.

Ver. 22. Mount Sion.—This formed part of Jerusalem, whereon was built the city and tower of David.

Ver. 23. To the general assembly.—This term was used by the Greeks, generally, in reference to some grand festival occasion, such as the Olympic games. See Doddridge.

Ver. 24. New covenant.—See (Hebrews 8:6); ix. 15.—Than that of Abel, is by many referred to the blood of Abel’s sacrifice; but by others (as Doddridge) to his own blood, as shed by Cain. See (Genesis 4:10).

Ver. 25. See twice refuse not, &c.—Compare (Hebrews 10:28-29).—Him that spoke.—Doddridge, “that delivered oracles”—on earth—namely, Moses.

Ver. 27. Things that are shaken.—The things that were shaken, according to both Owen and Doddridge, intend the Mosaic economy; the things that cannot be shaken, the Christian dispensation.

Chap. XIII. Ver. 2. Be not forgetful to entertain strangers.—Lardner, “Be not unmindful of hospitality.”

Ver. 3. Yourselves also in the body—i.e. liable to the same adversity.

Ver. 4. Marriage is honourable, &c.—Macknight, “Let marriage (be) honourable among all, and the bed unpolluted.”—For fornicators, &c.—See Vulgate, and two ancient MSS.

Ver. 5. Without covetousness.—Macknight, “without the love of money.” See (1 Timothy 6:9-10).—I will never leave thee, &c.—M‘Lean remarks, that this sentence contains no less than five negatives; but not so the original passage, Joshua i. 5.

Ver. 8. Jesus Christ, the same.—Dr. P. Smith says, “There is nothing then, in the argument, to bar our understanding the passage, as referring primarily to the person of Christ, and in the phraseology. There is a reason, which is, I think, of weight sufficient to be decisive. This is the adoption of the same phrase which, at the commencement of the Epistle, had been employed to express the absolute unchangeableness of God; ‘Thou art the same,’ &c.

(Hebrews 1:12). Dr. J. Owen (in loc.) considers the phrase, ‘yesterday, to-day, and for ever,’ as analogous to (Revelation 1:4)—‘He who is, and was, and is to come.’”