Hebrews 12

Ver. 1.—with so great a cloud of witnesses.] Namely, all the worthies mentioned in the former chapter, who by their words and deeds have testified how much the objects of their faith were valued above all worldly things, and how equitable it was to endure afflictions, not accepting a deliverance, that they might obtain a better resurrection. Dr. Whitby.

— [In sin which doth so easily beset us.] The particular sin here meant by the Apostle seems to be that mentioned by Dr. Doddridge; namely, ‘a disposition to relinquish or dissemble the Gospel for fear of suffering.’ Parkhurst.

— the author and finisher of our faith;] In the Scriptures we read, that “in the beginning was the Word, and the Word was with God, and the Word was God;” that by Him the Father created all things, and by Him hath conducted, ever since, the concerns of this world; whence He is called in this passage, “the Author and Finisher of our faith.” He laid the ground-work of it immediately on the fall of our first parents, the consequences of which we all feel, in the intimation given them, that “the Seed of the woman” should destroy the serpent’s power, and afterwards made valuable additions to it, of “precious promises,” (2 Pet. i. 4.) from time to time. When idolatry and vice had overspread the rest of the world, He preserved it with peculiar care in one nation, as “a light shining in a dark place,” (ver. 19,) for the benefit of all who would turn their eyes towards it; and, by a chain of wonderful providences, brought on the proper season for diffusing it throughout the earth. Then He divested Himself of “the glory which He had with the Father before the world was,” John xvii. 5; “the Word was made flesh and dwelt among us,” John i. 14; taught men in person the great truths of religion; confirmed them by beneficent miracles performed, and illustrious prophecies fulfilled; exemplified them in His practice; and provided the means of their descending uncorrupted to all future ages, and being efficaciously applied to the conviction of the wicked, and the comfort of the good. So fully is He, and He could not be more fully, what the Apostle calls Him. Abp. Secker.

— [for the joy that was set before him] The prospect of that majesty and glory, power and dominion, with which He in His human nature was to be invested, as the reward of these His sufferings. See chap. ii. 9; Phil. ii. 9. Dr. Whitby. “The joy” of illustrating at once the holiness and goodness of God, who appointed and accepted this method of our salvation: “the joy” of reforming and making happy, in themselves and one another, in time and to eternity, all those multitudes who in every generation should embrace His offers: and lastly, “the joy” of being deservedly honoured, as the blessed instrument of these inestimable benefits. Abp. Secker.

— [endured the cross,] The frequent consideration of Christ in His sufferings is the best mean to keep up faith, and encourage patience under our own sufferings. Burkitt.

— [and is set down at the right hand of the throne of God.] Accordingly He hath the honour, as the Apostle proceeds to observe, of sitting down at the right hand of the throne of God: being placed, in respect of that nature which He condescended to assume, and the sufferings of which are thus properly rewarded, in a state of supreme felicity, at the head of the whole creation, “angels, and authorities, and powers being made subject unto Him,” 1 Pet. iii. 22. And in this exalted station He shall remain, superintending the affairs of the

The benefit of God’s chastisements. Anno DOMINI 64.

— without which no man shall see the Lord:] As the Gospel of Christ hath expressly declared, that repentance and remission of sins ought to be preached unto all nations; and that the very end and essence of the covenant of grace is, that God might “purify unto Himself a peculiar people, zealous of good works,” Tit. ii. 14; it is in vain to preach the remission of sins, without inculcating the necessity of repentance and amendment of life at the same time. The whole tenour of the Gospel is uniform as to this point. Not one precept, not one command, not one exhortation can be produced, that doth not tend to the same thing. And the general doctrine of all, and of every part, is comprised and summed up in this short, expressive, and momentous sentence, “Without holiness no man shall see the Lord.” Dean Tucker.

The Apostle does not say, without which peace, but without which holiness no man shall see the Lord. Without peace, some man may, having faithfully endeavoured it, though he cannot obtain it; that is not his fault: but without holiness, which if any man want, it is through his own fault only, no man shall see the Lord. Bp. Sanderson.

— to the spirits of just men made perfect.] As having run their race, and being perfectly justified from sin, and only now expecting till the great day, when they shall receive the crown of glory allotted for them, and so be “made perfect” also in happiness and glory. Dr. Wells.

Ver. 2.—for thereby some have entertained angels] See Gen. xix. 2. This is mentioned, not to raise in us the expectation of entertaining angels, but to make us sensible that the unknown persons, to whom we

Hebrews 12:2

2. Looking unto Jesus] As an example of patience under sufferings fit to be imitated by His disciples, and as one gloriously recompensed in His human nature for the sufferings He sustained in it, and as one who will give to us the same happy repose after our sufferings;

which doth so easily beset us, and let us run with patience the race that is before us,

Hebrews 12:3

3. — such contradiction of sinners against himself.] Such blasphemies against His doctrine, such calumnies against His person, such malicious and unwearied attempts against His life. Dr. Whitby.

4. Remember them that are in bonds, &c.] Have a special regard and compassion to such Christians as are under imprisonment for their religion. Consider yourselves as liable to the same affliction. Pyle.

All parties of men are bound together by a common interest; which, though in some cases even wicked and absurd, and little better than a conspiracy, will have its effect in disposing them to espouse the cause, and prefer the company and conversation, of one another. Now as there is no common interest so important as that of Christians, it ought to produce such a friendship as is superior to every other relation or connexion. “Remember them that are in bonds,” says the Apostle, “as bound with them:” that is, as considering that they are members of the body of Christ, and that one member cannot suffer without affecting the rest. The same rule is applicable to every other condition of life: as if it had been said, Remember them that are poor, as partaking of their poverty; remember them that are sick, as being sick with them: for thence we shall feel the same obligation to relieve them, as to relieve ourselves; and much greater comfort, because “it is more blessed to give than to receive.” Jones of Nayland.

—as being yourselves also in the body.] That is, in the same frail human estate, subject to all that befalls other men. Dr. Hammond.

Hebrews 12:4

4. Ye have not yet resisted unto blood, &c.] Ye have indeed suffered many things for the name of Christ; ye have been stripped of your goods, and afflicted in your bodies; but yet ye have not, which ye must not refuse if ye be called unto it, suffered death, for the defence of the truth, and opposition of wickedness and error. Bp. Hall.

Hebrews 12:5

5. And ye have forgotten &c.] By being thus ready to faint in your minds at the evils which threaten you, ye act as if ye had forgotten the exhortation of God, &c. Dr. Wells.

This passage of Scripture, by placing the dispensations of Providence in a just light, banishes that gloom, which the disorders and miseries prevailing in the world are apt to occasion. We are here in a state of education, under the tuition of God, who performs to us the offices of a prudent and affectionate father. By the various afflictions of life, He teaches us the virtues necessary to fit us for discharging the duties, and for enjoying the pleasures, of heaven. May every afflicted person firmly believe this! Dr. Macknight.

5.—for he hath said, &c.] “This promise made to Joshua when he was about to enter into the land of Canaan, is applied by the Apostle to all faithful Christians to encourage their hope of being conducted through all difficulties and dangers, unto their heavenly inheritance. Bp. Patrick. This teaches us, that God’s promises to any of His servants, and their exercises of faith and trust built thereon, are recorded in Scripture for the encouragement of the people of God in every age. Drs. Whitby and MacKnight.

If we understand the promises of God rightly, with their due conditions and limitations, and in that sense wherein He intended them, when He made them, we need never doubt their performance. Though we deny Him, yet He abideth faithful, and will not, cannot deny Himself. We are fleeting and mutable, off and on, today not the same as we were yesterday, and to-morrow perhaps like neither of the former days: yet He continueth “the same yesterday, and to-day, and for ever.” Let us lean then upon His providence, and repose ourselves with assured confidence upon His promises: and contentment will follow. Upon this base the Apostle

Hebrews 12:7

7. — God dealeth with you as with sons.] Here the note of St. Chrysostom is, that from those things,

Hebrews 12:8

8. — if ye be without chastisement.] The meaning of these two verses is, that in laying present afflictions on us, God acts only the part of a prudent father; training us up by such methods, as may best work our tempers into a dutiful and patient obedience. And should He wholly neglect these means, and indulge us in uninterrupted ease, and present prosperity, He would be wanting in one of the proper instances of a careful and tender father. Pyle.

Hebrews 12:9

9. — the Father of spirits.] That is, the Creator of the souls of men. Abp. Tillotson.

— and live? Live eternally: alluding to the promise of the fifth commandment. Bp. Fell.

Hebrews 12:10

10. For they verily for a few days &c.] The earthly parents indeed chastised you when you were children, and no longer; and that, as having absolute dominion over their children, by the rules of their own judgment or will, which are oft corrupt. Dr. Hammond.

The wisdom of God, observable in all the dispensations of His gracious providence towards His children, we may behold, by way of instance, in His fatherly corrections: as the Apostle here makes the comparison between the different proceedings of “the fathers of our flesh” and “the Father of spirits,” in their chastisements. They do it “after their own pleasure;” that is, not always with judgment, and according to the merit of the fault; but after the present disposition of their own passions, either through a fond indulgence sparing the rod too much, or in a frantick rage laying it on without mercy or measure. But it is not so with Him: who in all His chastisements hath an eye, as to our former faults, such is His justice; so also and especially to our future profit, such is His mercy; and ordereth all accordingly. Bp. Sanderson.

— that we might be partakers of his holiness.] In the holiness and righteousness of our life here, see ver. 11, 14; 1 Pet. i. 18: and after this in life eternal, the fruit and reward of our righteousness here. Bp. Fell.

Hebrews 12:11

11. — the peaceable fruit of righteousness] “The fruit of righteousness,” which affliction yields, is called “peaceable,” because it is a pledge and evidence of our peace with God, and because it brings peace into our own minds. Burkitt.

God sends adversity and affliction on us, with a design of love and kindness, unless we be such as have continually hardened our hearts against former afflic-

Exhortation to peace and holiness. Anno DOMINI 61.

Hebrews 12:12

12, 13. Wherefore lift up the hands &c.] Wherefore comfort yourselves with these things; and rouse up your fainting courage to the cheerful enduring of all afflictions; and go on evenly and steadily in this course of Christianity, which ye have entered into; lest coming once to halt betwixt truth and error, God and the world, ye be at last utterly perverted; but be careful rather, upon the first sense of your doubts or complaints, to receive full satisfaction and due encouragement. Bp. Hall.

Hebrews 12:14

14. Follow peace with all men, and holiness.] St. Paul in his Epistle to the Romans, chap. xii. 18, commands Christians to use their endeavours to live peaceably, both amongst themselves, and with the Pagans, with whom they had the misfortune to be joined in civil society, and to procure the good opinion of every one, even of their slanderers and persecutors, by all acts of prudence and affability, of meekness and charity, by all methods which were consistent with their character and with the Gospel of Christ. But it was not permitted them to do more than this, to use any sinful compliances, to deny or disassemble their religion, to neglect any Christian duty, or to join in idolatrous practices. So the author of this Epistle to the Hebrews gives them these two precepts joined together, “Follow peace with all men, and holiness, without which no man shall see the Lord:” which by some is understood to be an advice to them, that they should use all lawful methods to live peaceably with Christians, with Jews, and with Gentiles, but be careful, whilst they sought peace, to preserve a good conscience, and not offend God to obtain any present advantage. The admonition was necessary: for when the Gospel was first preached, some of those who received it pursued peace and the favour of the world by unjustifiable methods. It is probable that they who in this Epistle are said to have “forsaken the assembling of themselves together,” acted this part out of fear, or with a view to preserve the esteem of unbelievers. The Corinthians, to make themselves agreeable to their Pagan friends, partook of the feasts which they celebrated when they sacrificed to idols. Soon after the death of the Apostles some arose, who, to preserve themselves from danger,

Hebrews 12:15

15. — lest any man fail of the grace of God:] Relapse from Christianity, and forfeit all its blessings. Pyle.

— root of bitterness] In Scripture “bitterness” signifies gross sin; see Acts viii. 23. In particular, apostasy or idolatry is called, Deut. xxix. 18, “a root which beareth gall and wormwood:” in the margin of our Bible “gall” is rendered “a poisonful herb,” an herb which taints the plants growing beside it. Wherefore a “root of bitterness,” or bitter root, is a person utterly corrupted, and who by his errors and vices corrupts others. The metaphor shews that sin is of an infectious nature, and that its consequences are deadly in the highest degree. Dr. Macknight.

Hebrews 12:16

16. — profane person, as Esau.] Esau is said to be “a profane person,” only because he preferred earthly before heavenly things. And so whosoever has any real love for

From the terrors of the law, is commended the new testament Anno DOMINI 64. Or, may be change ble mind.

the blessing, he was rejected: for he found no || place of repentance, though he sought it carefully with tears.

Hebrews 12:17

17. — he was rejected.] By his father, saying of Jacob, “I have blessed him; yes, and he shall be blessed,” Gen. xxvii. 33. Drs. Whitby and Wells.

— for he found no place of repentance.] No change of the blessing pronounced by his father. Dr. Whitby. He found no such benefit of that his late repentance, as thereby to recover that which he yielded to forego: neither could those tears of his move his father Isaac to repent of that benediction, which he had justly given to Jacob. Bp. Hall.

The Apostle argues, that as Esau could not prevail upon his father, with all his tears, to reverse what he had done; in like manner such as wilfully sell their Christian birthright, or renounce Christianity, are not to expect to find any place of repentance in God; that is, that God will reverse what he has decreed against such apostates: they are not to presume on God’s mercy in this case, it being the most likely way to render them incapable of His mercy. Dr. Wells.

Hebrews 12:18

18. For ye are not come unto the mount that might be touched.] And therefore was corporeal and earthly, and by being touched after the prohibition, Exod. xix. 12, would procure instant death: but you are come to the spiritual and heavenly Zion, which will certainly give life to all that belong to it. Dr. Whitby.

The Apostle means to say, that the danger of apostates from Christianity will appear the greater, by considering, they forsake a religion so much more mild and gracious; privileges and blessings so much nobler than those of the Jewish law. That law was delivered to your forefathers in a manner so dreadful, and with circumstances so tremendous and affrighting, that neither the people nor Moses himself could bear them without horror and astonishment. Pyle.

Hebrews 12:20

20. (For they could not endure that which was commanded.] Namely, that severe cautionary command, which runs thus, “And if so much as a beast” &c. Dr. Whitby.

Hebrews 12:21

21. — Moses said, I exceedingly fear and quake:)] This may allude to Exod. xix. 19, where it is said, “Moses spake, and God answered him by a voice.” It seems that when he drew near to the thick darkness, out of which issued the thunders, and lightnings, and the great fire which burned up to the midst of heaven, his courage failing him, he spake the words mentioned ver. 21, I am exceedingly afraid and tremble; and God answered him by a voice encouraging him to lay aside his fears.

Wherefore taking courage, he became so composed as to hold that conversation with God which is recorded Exod. xix. 20—24. Dr. Macknight.

Hebrews 12:22

22. But ye are come unto mount Sion, &c.] On the contrary, your Christian religion, without any such terrible introductions, upon only the gracious and reasonable conditions of repentance, and true faith, makes you members of that spiritual and heavenly society, whereof all good and holy men, (whether circumcised or uncircumcised,) glorified saints, and even angels themselves, are a part, under Christ their universal Head, the Mediator of this new and gracious covenant of the Gospel; who has redeemed and cleansed us by the sacrifice of His blood. Pyle.

The Christian church is here described by the old names, to show that it was no new thing, but the same holy mount of God, the same heavenly city of God, to which the spiritual part of His people always belonged. And they knew they did so, because “the living God” must be the head of a living society. Jones of Nayland.

— mount Sion.] This, being opposed to Sinai the tangible mountain, is no mountain on earth, but is the heavenly mount Zion; as the Jerusalem mentioned in the following clause is “the heavenly Jerusalem.” Dr. Macknight.

Hebrews 12:23

23. To the general assembly and church of the firstborn, &c.] To the dignity of being members of that congregation of Jews and Gentiles, composed of Apostles the firstfruits of the faith, Rom. viii. 23; and all those eminent faithful persons, whose names are honoured and recorded in the book of God. Dr. Hammond. See the note on Phil. iv. 3.

The Apostle calls it “the general assembly,” because it takes its members from all times and all places: other assemblies are partial, composed of the citizens of one city, or the people of one nation. It is “the church of the firstborn which are written in heaven,” because its members, being entitled to the privilege of inheritance, are therefore called “firstborn,” to whom the right of inheritance belongs. This is also spoken with reference to that custom of the law, according to which all the firstborn were to be “sanctified” unto the Lord; and Moses was commanded to register them all, and take “the number of their names,” Numb. iii. 40: with reference to which the sons of the spiritual society are said to have their “names written in heaven,” where they are registered in “the book of life.” Jones of Nayland.

The Scripture word, translated “church,” originally signifies any regular and orderly assembly of persons, called to meet on any occasion. But in the Bible it signifies, almost always, a religious assembly. And when used in its largest sense there, it comprehends the whole

above the old. An exhortation to obedience. Anda DOMINI 64. I Or, testament. Judge of all, and to the spirits of just men made perfect,

Hebrews 12:24

24. — to the blood of sprinkling.] Alluding to Exod. xxiv. 8, when the former covenant was made. The blood of Christ besprinkling us, in allusion to Moses besprinkling the people and the unclean, Heb. ix. 13, 19. Bp. Fell.

— speaketh better things than that of Abel.] The blood of Christ, being shed for the redemption of mankind, calling unto God, not for revenge as Abel’s did, but for a full remission of sin and reconciliation of man unto God. Bp. Hall. See Gen. iv. 10.

From the description here given of the church as a spiritual society, the Christian is to learn the dignity of his own character, and to conduct himself in a manner suitable to his station. He seems outwardly like other men: but inwardly he has an honourable place in the kingdom of spirits: he is in the company of angels, saints, and martyrs; he is under the dominion of God, as his King and Lawgiver; he is a student of wisdom in the school that has sent out so many sons unto glory; he is within the covenant that is sealed by the blood of Christ for his purification and redemption; his name is registered in heaven, as an heir of immortality; he knows that while the mighty empires of the earth are changing and passing away into oblivion, the kingdom of which he is a member shall never be moved. The earth shall be shaken and the heavens shall melt away; but his inheritance is secure. The same God, who is a consuming fire to an impenitent world, will be to him a Protector and a Saviour, if he serves Him acceptably, in this short time of his probation, with reverence and godly fear. Jones of Nayland.

Hebrews 12:25

25. See that ye refuse not him that speaketh.] God speaking from heaven by His Son, John iii. 35; Heb. ii. 1; i. 2: and from heaven of His Son, several times, saying, “Hear ye Him.” Bp. Fell.

— him that spake on earth, — him that speaketh from heaven.] Namely, God, who “spake on earth” by Moses; and “speaketh from heaven” by His Son

coming down, and His Spirit sent down from thence, 1 Pet. i. 12. Dr. Whitby.

Or, Moses, that delivered the law from mount Sinai; Christ, who delivers His commandments immediately from heaven. Dr. Hammond.

Hebrews 12:26

26. Whose voice then shook the earth: &c.] For, as great a dispensation as the Jewish law may seem to be, by the solemnity with which it was at first delivered; yet it is not comparable, either for its greatness or duration, to that of Christ. At the giving of that law, indeed, the earth was said to tremble, Pa. lxviii. 8. And the most remarkable dealings of God toward the Jewish people are expressed in Scripture by “His shaking the earth.” But when the Prophets describe the great changes and revolutions that should forerun, and the mighty power that should accompany, the last and perfect dispensation of Christ the Messiah, they represent it by “God shaking the heavens, and the earth,” Hag. ii. 6, 7, “Yet once more,” says God, “and I will shake not the earth only, but also heaven;” that is, make a thorough revolution, and establish a lasting dispensation of religion to all mankind. Pyle.

Hebrews 12:27

27. — as of things that are made.] Only for a time Dr. Wells. On purpose to be destroyed. Dr. Hammond.

Hebrews 12:28

28. — let us have grace.] Let us take care to preserve the grace given to us. Bp. Fell. The import of the words appears to be, Let us continue steadfast in the faith and dispensation delivered in the Gospel, as being that alone which renders both our persons and our services acceptable to God. Let us not “fall from the grace of God,” ver. 15. Let us not “cast away our confidence,” chap. x. 35. Let us “hold fast the profession of our faith without wavering,” ver. 23; continuing to serve God with an holy reverence. Dr. Whitby.

Hebrews 12:29

29. For our God is a consuming fire.] For God, as He is most gracious and merciful to those that fear and serve Him, so He is a most terrible avenger of all wickedness and disobedience, and will be sure to punish it with unspeakable torments. Bp. Hall.

The Apostle had now in his eye Deut. iv. 24, where, by telling the Israelites, “The Lord thy God is a consuming fire,” Moses put them in mind of the destruction of Korah and his companions. Wherefore, by adopting Moses’s words, the Apostle brings the same instance of vengeance to our remembrance, that we may be deterred from apostasy, disobedience, and all irreverence in the worship of God, who, though He appears full of mercy in the Gospel, is as much determined to punish the rebellious as ever. Dr. Macknight.

Let not any man think himself unconcerned in the scene manifested to the Israelites, because it is past. The terrours of mount Sinai are still in force against every one, who is not found in Christ Jesus; unless we

Divers exhortations. Divers exhortations. Anno DOMINI 64. # CHAP. XIII.