Chapter 12
- Having so many incitements to holiness, patience,
and perseverance, we should lay aside every hinderance,
and run with patience the race that is set before us,
taking our blessed Lord for our example, 1-4.
- These sufferings are to be considered as fatherly
chastisements from God, and to be patiently submitted
to on account of the benefits to be derived from
them, 5-11.
- They should take courage and go
forward, 12,13.
- Directions to follow peace with all
men, and to take heed that they fall not from the grace
of God, 14,15.
- References to the case of Esau,
16,17.
- The privileges of Christians, compared with those of
the Jews, by which the superior excellence of
Christianity is shown, 18-24.
- They must take care not
to reject Jesus, who now addressed them from heaven,
and who was shortly to be their Judge, 25-27.
- As they
were called to receive a kingdom, they should have
grace, whereby they might serve God acceptably, 28,29.
Verse 1. Wherefore
This is an inference drawn from the examples produced in
the preceding chapter, and on this account both should be read
in connection.
Compassed about
Here is another allusion to the Olympic games: the
agonistae, or contenders, were often greatly animated
by the consideration that the eyes of the principal men
of their country were fixed upon them; and by this they were
induced to make the most extraordinary exertions.
Cloud of witnesses
νεφοςμαρτυρων. Both the Greeks and Latins
frequently use the term cloud, to express a great
number of persons or things; so in Euripides,
Phoeniss. ver. 257: νεφος ασπιδωνπυκνον, a dense cloud of
shields; and Statius, Thebiad., lib. ix., ver. 120:
jaculantum nubes, a cloud of spearmen. The same
metaphor frequently occurs.
Let us lay aside every
weight
As those who ran in the Olympic
races would throw aside every thing that might impede them in
their course; so Christians, professing to go to heaven, must
throw aside every thing that might hinder them in their
Christian race. Whatever weighs down our hearts or affections
to earth and sense is to be carefully avoided; for no man,
with the love of the world in his heart, can ever reach the
kingdom of heaven.
The sin which doth so easily
beset
ευπεριστατοναμαρτιαν. The
well circumstanced sin; that which has every thing in
its favour, time, and place, and
opportunity; the heart and the object;
and a sin in which all these things frequently occur, and
consequently the transgression is frequently committed.
ευπεριστατος is derived from ευ, well, περι,
about, and ιστημι I stand; the sin that stands
well, or is favourably situated, ever surrounding the person
and soliciting his acquiescence. What we term the
easily besetting sin is the sin of our constitution,
the sin of our trade, that in which our worldly honour,
secular profit, and sensual gratification are most frequently
felt and consulted. Some understand it of original
sin, as that by which we are enveloped in body, soul,
and spirit. Whatever it may be, the word gives us to
understand that it is what meets us at every turn; that it is
always presenting itself to us; that as a pair of compasses
describe a circle by the revolution of one leg, while the
other is at rest in the centre, so this, springing from that
point of corruption within, called the carnal mind,
surrounds us in every place; we are bounded by it, and
often hemmed in on every side; it is a circular, well
fortified wall, over which we must leap, or through which we
must break. The man who is addicted to a particular species of
sin (for every sinner has his way) is represented as a
prisoner in this strong fortress.
In laying aside the weight, there is an allusion to the
long garments worn in the eastern countries, which, if not
laid aside or tucked up in the girdle, would greatly incommode
the traveller, and utterly prevent a man from running a race.
The easily besetting sin of the Hebrews was an aptness to be
drawn aside from their attachment to the Gospel, for fear of
persecution.
Let us run with patience the
race
Verse 2. Looking unto
Jesus
αφορωντες. Looking off and
on, or from and to; looking off or
from the world and all secular concerns to Jesus
and all the spiritual and heavenly things connected with him.
This is still an allusion to the Grecian games: those who ran
were to keep their eyes fixed on the mark of the prize; they
must keep the goal in view. The exhortation implies, 1. That
they should place all their hope and confidence in Christ, as
their sole helper in this race of faith. 2. That they should
consider him their leader in this contest and imitate his
example.
The author and finisher
of-faith
αρχηγος, translated here
author, signifies, in general, captain or leader, or
the first inventor of a thing; see Hebrews
2:10. But the reference seems to be here to the βραβευς,
or judge in the games, whose business it was to admit the
contenders, and to give the prize to the conqueror. Jesus is
here represented as this officer; every Christian is a
contender in this race of life, and for eternal life. The
heavenly course is begun under Jesus; and under him it
is completed. He is the finisher, by awarding the prize
to them that are faithful unto death. Thus he is the
author or the judge under whom, and by whose permission
and direction, according to the rules of the heavenly race,
they are permitted to enter the lists, and commence the race,
and he is the finisher, τελειωτης, the perfecter, by
awarding and giving the prize which consummates the combatants
at the end of the race.
Who, for the joy that was set
before him
The joy of fulfilling the will
of the Father, Psalms
40:6-8, every man; and having endured the cross and
despised the shame of this ignominious death, He is set down
at the right hand of God, ever appearing in the presence of
God for us, and continuing his exhibition of himself as our
Sacrifice, and his intercession as our Mediator. See the
notes on "Heb 10:5", different other explanations given of
this clause, but I think that here offered is the most
natural. It never can, in any sense, be said of Jesus that he
endured the cross, prospect of gaining an everlasting glory;
when he had the fulness of that glory with the Father before
the world began; John
17:5.
Verse 3. For consider
him
αναλογισασθειναμηκαμητεταις
ψυχαιςεκλυμενοι. Attentively observe and analyze every part of
his conduct, enter into his spirit, examine his motives and
object, and remember that, as he acted, ye are called to act;
he will furnish you with the same Spirit, and will support you
with the same strength. He bore a continual opposition of
sinners against himself; but he conquered by meekness,
patience, and perseverance: he has left you an example that ye
should follow his steps. If ye trust in him, ye shall receive
strength; therefore, howsoever great your opposition may be,
ye shall not be weary: if ye confide in and attentively
look to him, ye shall have continual courage to go on,
and never faint in your minds.
Here is a continued allusion to the contenders in the
Grecian games, who, when exhausted in bodily strength and
courage, yielded the palm to their opponents, and were said
καμνειν, to be weary or exhausted; εκλυεσθαι, to be dissolved,
disheartened, or to have lost all bravery and courage.
Verse 4. Ye have not yet resisted
unto blood
Many of those already mentioned
were martyrs for the truth; they persevered unto death, and
lost their lives in bearing testimony to the truth. Though you
have had opposition and persecution, yet you have not been
called, in bearing your testimony against sin and sinners, to
seal the truth with your blood.
Striving against
sin.
προςτηναμαρτιανανταγωνιζομενοι. An
allusion to boxing at the Grecian games. In the former
passages the apostle principally refers to the foot races.
Verse 5. And ye have
forgotten
Or, have ye forgotten the
exhortation? This quotation is made from Proverbs
3:11,12, and shows that the address there, which at first
sight appears to be from Solomon to his son, or from some
fatherly man to a person in affliction, is properly from
God himself to any person in persecution, affliction,
or distress.
Despise not thou the
chastening
μηολιγωρειπαιδειαςκυριου. Do
not neglect the correction of the Lord. That man neglects
correction, and profits not by it, who does not see the hand
of God in it; or, in other words, does not fear the rod and
him who hath appointed it, and, consequently, does not humble
himself under the mighty hand of God, deplore his sin,
deprecate Divine judgment, and pray for mercy.
Nor faint
Do
not be discouraged nor despair, for the reasons immediately
alleged.
Verse 6. For whom the Lord loveth he
chasteneth
Here is the reason why we
should neither neglect correction, nor faint
under it: it is a proof of the fatherly love of God Almighty,
and shows his most gracious designs towards us; from which we
may be fully convinced that the affliction will prove the
means of good to our souls, if we make a proper use of it.
And scourgeth every son whom he
receiveth.
Μαστιγοιδεπαντα
υιονονπαραδεξεται. This is a quotation, literatim from the
Septuagint, of Proverbs
3:12, of which place our version is: Even as the father
the son in whom he delighteth. But, howsoever near
this may appear to be the Hebrew, it bears scarcely any
affinity to the apostle's words. The Hebrew text is as
follows: uchab eth-ben yirtseh. Now, may be a
noun, compounded of the conjunction vau, "and,"
the comparative particle ke, "as" or "like;" and
ab, "a father:" or it may be the third person preterite
kal of caab, "he spoiled, wasted, marred, ulcerated,"
compounded with the conjunction vau, "and." And in this
sense the Septuagint most evidently understood it; and
it is so understood by the Arabic; and both readings
seem to be combined by the Syriac and Chaldee
versions. And as to ratsah, one of its prime meanings
is to accept, to receive graciously, to take
into favour; the translation, therefore, of the Septuagint
and apostle is perfectly consonant to the Hebrew text, and our
version of Proverbs
3:12is wrong.
Verse 7. If ye endure
chastening
If ye submit to his authority,
humble yourselves under his hand, and pray for his blessing,
you will find that he deals with you as beloved children,
correcting you that he may make you partakers of his holiness.
God dealeth with you as with
sons
He acknowledges by this that you
belong to the family, and that he, as your
Father, has you under proper discipline. It is a maxim
among the Jewish rabbins that "the love which is not conjoined
with reproof is not genuine."
Verse 8. Then are ye
bastards
This proceeds on the general fact,
that bastards are neglected in their manners and
education; the fathers of such, feeling little affection for,
or obligation to regard, their spurious issue. But all
that are legitimate children are partakers of
chastisement or discipline; for the original word παιδεια does
not imply stripes and punishments, but the whole
discipline of a child, both at home and at school.
Verse 9. We have had fathers of our
flesh
The fathers of our flesh, i.e. our
natural parents, were correctors; and we reverenced them,
notwithstanding their corrections often arose from whim or
caprice: but shall we not rather be in subjection to
the Father of spirits; to him from whom we have
received both body and soul; who is our Creator, Preserver,
and Supporter; to whom both we and our parents owe our life
and our blessings; and who corrects us only for our profit;
that we may live and be partakers of his
holiness? The apostle in asking, Shall we not much
rather be in subjection to the Father of spirits, and
live? alludes to the punishment of the stubborn and
rebellious son, Deuteronomy
21:18-21: "If a man have a stubborn and rebellious son,
who will not obey the voice of his father, or the voice of his
mother, and that, when they have chastened him, will not
hearken unto them; then shall his father and mother lay hold
on him and bring him to the elders of the city, and they shall
say, This our son is stubborn and rebellious; he will not obey
our voice: and all the men of the city shall stone him with
stones that he DIE." Had he been subject to his earthly
parents, he would have lived; because not subject, he
dies. If we be subject to our heavenly Father, we shall
LIVE, and be partakers of his holiness; if not, we shall DIE,
and be treated as bastards and not sons. This is
the sum of the apostle's meaning; and the fact and the
law to which he alludes.
Verse 10. For-a few
days
The chastisement of our earthly
parents lasted only a short time; that of our heavenly
Father will also be but a short time, if we submit: and
as our parents ceased to correct when we learned obedience; so
will our heavenly Father when the end for which he sent the
chastisement is accomplished. God delights not in the rod;
judgment is his strange work.
Verse 11. No chastening for the
present seemeth to be joyous
Neither
correction, wholesome restraint, domestic regulations, nor
gymnastic discipline, are pleasant to them that are thus
exercised; but it is by these means that obedient
children, scholars, and great men are made.
And it is by God's discipline that Christians are made.
He who does not bear the yoke of Christ is good for nothing to
others, and never gains rest to his own soul.
The peaceable fruit of
righteousness
i.e. The joyous,
prosperous fruits; those fruits by which we gain much, and
through which we are made happy.
Exercised thereby.
γεγυμνασμενοις. To the trained. There is still an
allusion to the Grecian games; and in the word before us to
those gymnastic exercises by which the candidates for
the prizes were trained to the different kinds of exercises in
which they were to contend when the games were publicly
opened.
Verse 12. Wherefore lift up the
hands
The apostle refers to Isaiah
35:3. The words are an address to persons almost worn out
with sickness and fatigue, whose hands hang down, whose knees
shake, and who are totally discouraged. These are exhorted to
exert themselves, and take courage, with the assurance that
they shall infallibly conquer if they persevere.
Verse 13. Make straight paths for
your feet
That is, Take the straight path
that is before you, do not go in crooked or rough ways, where
are stones, briers, and thorns, by which you will be
inevitably lamed, and so totally prevented from proceeding in
the way; whereas, if you go in the even, proper path, though
you have been wounded by getting into a wrong way, that which
was wounded will be healed by moderate, equal exercise,
all impediments being removed. The application of all this to
a correct, holy deportment in religious life, is both natural
and easy.
Verse 14. Follow peace with all
men
Cultivate, as far as you possibly can,
a good understanding, both with Jews and Gentiles.
ειρηνηνδιωκετε, pursue peace with the same care, attention,
and diligence, as beasts do their game; follow
it through all places; trace it through all winding
circumstances; and have it with all men, if you can with a
safe conscience.
And holiness
τοναγιασμον. That state of continual
sanctification, that life of purity and
detachment from the world and all its lusts,
without which detachment and sanctity no man shall
see the Lord-shall never enjoy his presence in the world
of blessedness. To see God, in the Hebrew phrase, is to
enjoy him; and without holiness of heart and
life this is impossible. No soul can be fit for heaven that
has not suitable dispositions for the place.
Verse 15. Looking
diligently
επισκοπουντες. Looking
about, over, and upon; being constantly on
your guard.
Lest any man fail of the grace of
God
μητιςυστερωναποτης χαριτοςτουθεου.
Lest any person should come behind, or fall off
from, this grace or GIFT of God; this state
of salvation, viz. the Gospel system or
Christianity; for this is most evidently the meaning of
the apostle. It is not the falling from a work of
grace in their own souls, but from the Gospel,
to apostatize from which they had now many temptations; and to
guard them against this, the whole epistle was written.
Lest any root of bitterness
springing up
A root of bitterness signifies
a poisonous plant. The Hebrews call every species of
poison a bitter, and with considerable propriety, as
most plants are poisonous in proportion to the quantum of the
bitter principle they possess. The root of bitterness
is here used metaphorically for a bad man, or a man
holding unsound doctrines, and endeavouring to spread
them in the Church.
Trouble you
This alludes to the effects of poison taken into the body:
the whole animal system is disturbed, sometimes violent
retchings, great disturbances through the whole alimentary
canal, together with the most fatal changes in the whole
sanguineous system, are the consequences of poison taken into
the stomach. The blood itself (the principle, under
God, of life) becomes putrescent; and probably to this the
intelligent apostle alludes when he says, and thereby many
be defiled, μιανθωσι, corrupted or
contaminated.
Bad example and false teaching have corrupted thousands,
and are still making desolation in the world and in the
Church.
Verse 16. Lest there be any
fornicator
Any licentious person who would
turn the Gospel of the grace of God into lasciviousness.
Or profane person, as
Esau
It is not intimated that Esau was a
fornicator; and the disjunctive η, or, separates
the profane person from the fornicator.
And Esau is here termed profane, because he so far
disregarded the spiritual advantages connected with his rights
of primogeniture, that he alienated the whole for a single
mess of pottage. See the note on "Ge 25:34". The word
βεβηλος, which we translate profane, is compounded of
βε, which in composition has a negative signification,
and βηλος, the threshold of a temple or
sacred edifice; and was applied to those who were not
initiated into the sacred mysteries, or who were
despisers of sacred things, and consequently
were to be denied admittance to the temple, and
were not permitted to assist at holy rites.
Indeed, among the Greeks βεβηλος signified any thing or person
which was not consecrated to the gods. Hence, in the
opening of their worship, they were accustomed to proclaim,
Procul, O procul, este profani! VIRG. "Hence! O
hence! ye profane." And, Odi profanum vulgus, et arceo.
HOR.
"I abominate the profane vulgar, and drive them from the
temple."
The Latin profanus, from which we have our word, is
compounded of procul a fano, "far from the temple,"
properly an irreligious man.
Sold his
birthright.
The first-born, in
patriarchal times, 1. Had a right to the priesthood, Exodus
22:29. 2. And a double portion of all the father's
possessions, Deuteronomy
21:17. 3. And was lord over his brethren, Genesis
27:29,37;; 49:3.
4. And in the family of Abraham the first-born was the very
source whence the Messiah as the Redeemer of the world, and
the Church of God, were to spring. Farther, 5. The first-born
had the right of conveying especial blessings and privileges
when he came to die. See the case of Isaac and his two sons,
Jacob and Esau, in the history to which the apostle alludes,
Gen 27; and that of Jacob and his twelve sons, Gen 49; In
short, the rights of primogeniture were among the most noble,
honourable, and spiritual in the ancient world.
Verse 17. When he would have
inherited the blessing
When he wished to
have the lordship over the whole family conveyed to
him, and sought it earnestly with tears, he found no place
for a change in his father's mind and counsel,
who now perceived that it was the will of God that Jacob
should be made lord of all.
Repentance
Here
μετανοια is not to be taken in a theological sense, as
implying contrition for sin, but merely change of
mind or purpose; nor does the word refer here to
Esau at all, but to his father, whom Esau could
not, with all his tears and entreaties, persuade to reverse
what he had done. I have blessed him, said he,
yea, and he must be blessed; I cannot reverse it now.
See the whole of this transaction largely considered and
explained, See the notes on "Ge 25:29", and See "Ge
27:1", Nothing spoken here by the apostle, nor in the
history in Genesis to which he refers, concerns the
eternal state of either of the two brothers. The use
made of the transaction by the apostle is of great importance:
Take heed lest, by apostatizing from the Gospel, ye forfeit
all right and title to the heavenly birthright, and never
again be able to retrieve it; because they who reject the
Gospel reject the only means of salvation.
Verse 18. - 21. For ye are not come
unto the mount that might be touched
I believe the words ψηλαφωμενωορει should be translated
to a palpable or material mountain; for that it
was not a mountain that on this occasion might be
touched, the history, Exodus
19:12,13, shows; and the apostle himself, in ; Hebrews
12:20, confirms. It is called here a palpable or
material mount, to distinguish it from that
spiritual mount Sion, of which the apostle is speaking.
Some contend that it should be translated tacto de
caelo, thunder-struck; this sense would agree well enough
with the scope of the place. The apostle's design is to show
that the dispensation of the law engendered terror; that it
was most awful and exclusive; that it belonged only to the
Jewish people; and that, even to them, it was so terrible that
they could not endure that which was commanded,
and entreated that God would not communicate with them in his
own person, but by the ministry of Moses: and even to Moses,
who held the highest intimacy with Jehovah, the revealed
glories, the burning fire, the blackness, the darkness, the
tempest, the loud-sounding trumpet, and the voice of words,
were so terrible that he said, I exceedingly fear
and tremble.
These were the things which were exhibited on that
material mountain; but the Gospel dispensation is one
grand, copious, and interesting display of the infinite love
of God. It is all encouragement; breathes nothing but mercy;
is not an exclusive system; embraces the whole human race; has
Jesus, the sinner's friend, for its mediator; is ratified by
his blood; and is suited, most gloriously suited, to all the
wants and wishes of every soul of man.
Verse 22. But ye are come unto mount
Sion
In order to enter fully into the
apostle's meaning, we must observe, 1. That the Church, which
is called here the city of the living God, the heavenly
Jerusalem, and mount Sion, is represented under the notion of
a CITY. 2. That the great assembly of believers in Christ is
here opposed to the congregation of the Israelites assembled
at Mount Sinai. 3. That the innumerable company of
angels is here opposed to, those angels by whom the law
was ushered in, Acts
7:53; ; Galatians
3:19. 4. That the Gospel first-born, whose names are
written in heaven, are here opposed to the enrolled
first-born among the Israelites, Exodus
24:5;; 19:22.
5. That the mediator of the new covenant, the Lord
Jesus, is here opposed to Moses, the mediator of
the old. 6. And that the blood of sprinkling, of
Christ, our High Priest, refers to the act of Moses, Exodus
24:8: "And Moses took the blood, and sprinkled it on the
people, and said, Behold the blood of the covenant, which the
Lord hath made with you concerning all these words."
1. The description in these verses does not refer to a
heavenly state; for the terrible nature
of the Mosaic dispensation is never opposed to heaven
or life eternal, but to the economy of the New Testament. 2.
In heaven there is no need of a mediator, or
sprinkling of blood; but these are mentioned in the
state which the apostle describes.
The heavenly
Jerusalem
This phrase means the Church of
the New Testament, as Schoettgen has amply proved in
his dissertation on this subject.
To an innumerable company of
angels
μυριασιναγγελων. To
myriads, tens of thousands, of angels. These are
represented as the attendants upon God, when he manifests
himself in any external manner to mankind. When he gave the
law at Mount Sinai, it is intimated that myriads of these holy
beings attended him. "The chariots of the Lord are twenty
thousand, even thousands of angels; the Lord is among them as
in Sinai, in the holy place;" Psalms
68:17. And when he shall come to judge the world, he will
be attended with a similar company. "Thousand thousands
ministered unto him, and ten thousand times ten thousand stood
before him;" Daniel
7:10. In both these cases, as in several others, these
seem to be, speaking after the manner of men, the body
guard of the Almighty. Though angels make a part of the
inhabitants of the New Jerusalem, yet they belong also to the
Church below. Christ has in some sort incorporated them with
his followers, for "they are all ministering spirits, sent
forth to minister to them that shall be heirs of salvation,"
and they are all ever considered as making a part of God's
subjects.
Verse 23. To the general
assembly
πανηγυρει. This word is joined to
the preceding by some of the best MSS., and is quoted in
connection by several of the fathers: Ye are come-to the
general assembly of innumerable angels; and this is
probably the true connection.
The word πανηγυρις is compounded of παν, all, and
αγυρις, an assembly; and means, particularly, an
assembly collected on festive occasions. It is applied
to the assembly of the Grecian states at their
national games, Olympic, Isthmian, and hence a speech
pronounced in favour of any person at such festive
assemblies was called πανηγυρικοςλογος, a panegyrical
discourse; and hence our word panegyric.
The first-born
Those who first received the Gospel of Christ, and who are
elsewhere termed the first fruits: this is spoken in
allusion to the first-born among the Israelites, who were all
considered as the Lord's property, and were dedicated to him.
The Jews gave the title bechor, first-born, to those
who were very eminent or excellent; what we would term the
head or top of his kin. The Church of
the first-born is the assembly of the most
excellent.
Which are written in
heaven
Who are enrolled as citizens of the
New Jerusalem, and are entitled to all the rights, privileges,
and immunities of the Church here, and of heaven above. This
is spoken in allusion to the custom of enrolling or writing on
tables, and all those thus registered were considered as
having a right to live there, and to enjoy all its privileges.
All genuine believers are denizens of heaven. That is their
country, and there they have their rights, a right to, and can
demand, every ordinance in the Church of his Redeemer; and wo
to him who attempts to prevent them!
God the Judge of
all.
The supreme God is ever present in
this general assembly: to him they are all gathered;
by him they are admitted to all those rights, under his
inspection they continue to act; and it is he alone who erases
from the register those who act unworthily of their
citizenship. Judge here is to be taken in the Jewish
use of the term, i.e. one who exercises sovereign rule
and authority.
The spirits of just men made
perfect
We cannot understand these terms
without the assistance of Jewish phraseology. The Jews divide
mankind into three classes:-
1. The JUST PERFECT, tsaddikim gemurim. 2. The
wicked perfect, reshaim gemurim. 3. Those between both,
beinoniyim.
1. The just perfect are those, 1. Who have conquered
all brutal appetites and gross passions. 2. Who have stood in
the time of strong temptation. 3. Who give alms with a sincere
heart. 4. Who worship the true God only. 5. Who are not
invidious. 6. Those from whom God has taken yetser
hara, evil concupiscence, and given yetser tob, the
good principle.
2. The wicked perfect are those, 1. Who never
repent. 2. They receive their portion in this life, because
they can have none in the life to come, and are under the
influence of yetser hara, the evil principle.
3. The intermediate are those who are influenced
partly by the evil principle, and partly by the good.- See
Schoettgen.
In several parts of this epistle τελειος, the just
man, signifies one who has a full knowledge of the
Christian system, who is justified and saved by Christ Jesus;
and the τετελειωνεμοι are the adult Christians, who are
opposed to the νηπιοι or babes in knowledge and
grace. See Hebrews
5:12-14;; 8:11;
and ; Galatians
4:1-3. The spirits of the just men made perfect, or
the righteous perfect, are the full grown
Christians; those who are justified by the blood and
sanctified by the Spirit of Christ. Being come to such,
implies that spiritual union which the disciples of Christ
have with each other, and which they possess how far soever
separate; for they are all joined in one spirit, Ephesians
2:18; they are in the unity of the spirit, Ephesians
4:3,4; and of one soul, Acts
4:32. This is a unity which was never possessed
even by the Jews themselves in their best state; it is
peculiar to real Christianity: as to nominal
Christianity, wars and desolations between man and his fellows
are quite consistent with its spirit. See at the end of
the chapter. See "Heb 12:29"
Verse 24. And to Jesus the mediator
of the new covenant
The old covenant and
its mediator, Moses, are passed away. See Hebrews
8:13. The new covenant, i.e. the Gospel, is now in force,
and will be to the end of the world; and Jesus, the Son of
God, the brightness of the Father's glory, the Maker and
Preserver of all things, the Saviour and the Judge of all men,
is its mediator. Both the covenant and its mediator are
infinitely superior to those of the Jews, and they are very
properly set down here among the superior benefits and glories
of Christianity.
To the blood of
sprinkling
This is an allusion, as was
before observed, to the sprinkling of the blood of the
covenant sacrifice upon the people, when that covenant was
made upon Mount Sinai; to the sprinkling of the blood of the
sin-offerings before the mercy-seat; and probably to the
sprinkling of the blood of the paschal lamb on their houses,
to prevent their destruction by the destroying angel. But all
these sprinklings were partial and inefficacious, and
had no meaning but as they referred to this: the blood of
sprinkling under the new covenant is ever ready; all may have
it applied; it continues through ages; and is the highest
glory of Christianity, because by it we draw nigh to God, and
through it get our hearts sprinkled from an evil conscience;
and, in a word, have an entrance unto the holiest by the blood
of Jesus.
Better things than that of
Abel.
God accepted Abel's sacrifice,
and, was well pleased with it; for Abel was a righteous man,
and offered his sacrifice by faith in the great
promise. But the blood of Christ's sacrifice was infinitely
more precious than the blood of Abel's sacrifice, as Jesus is
infinitely greater than Abel; and the blood of Christ avails
for the sins of the whole world, whereas the
blood of Abel's sacrifice could avail only for himself.
Many have supposed that the blood of Abel means here
the blood that was shed by Cain in the murder of this holy
man, and that the blood of Jesus speaks better things than
it does, because the blood of Abel called for
vengeance, but the blood of Christ for
pardon; this interpretation reflects little credit on
the understanding of the apostle. To say that the blood of
Christ spoke better things than that of Abel is saying
little indeed; it might speak very little good to any soul of
man, and yet speak better things than that blood
of Abel which spoke no kind of good to any human creature, and
only called for vengeance against him that shed it. The truth
is, the sacrifice offered by Abel is that which is
intended; that, as we have already seen, was pleasing in the
sight of God, and was accepted in behalf of him who offered
it: but the blood of Christ is infinitely more acceptable with
God; it was shed for the whole human race, and cleanses all
who believe from all unrighteousness.
Verse 25. See
βλεπετε. Take heed, that ye refuse not him- the
Lord Jesus, the mediator of the new covenant, who now speaketh
from heaven, by his Gospel, to the Jews and to the
Gentiles, having in his incarnation come down from God.
Him that spake on
earth
Moses, who spoke on the part of God
to the Hebrews, every transgression of whose word received a
just recompense of reward, none being permitted to
escape punishment; consequently, if ye turn away from
Christ, who speaks to you from heaven, you may expect a much
sorer punishment, the offence against God being so much the
more heinous, as the privileges slighted are more important
and glorious.
Verse 26. Whose voice then shook the
earth
Namely, at the giving of the law on
Mount Sinai; and from this it seems that it was the voice of
Jesus that then shook the earth, and that it was he who
came down on the mount. But others refer this simply to God
the Father giving the law.
Not the earth only, but also
heaven.
Probably referring to the
approaching destruction of Jerusalem, and the total abolition
of the political and ecclesiastical constitution of the Jews;
the one being signified by the earth, the other by
heaven; for the Jewish state and worship are frequently
thus termed in the prophetic writings. And this seems to be
the apostle's meaning, as he evidently refers to Haggai
2:6, where this event is predicted. It may also remotely
refer to the final dissolution of all things.
Verse 27. The removing of those
things that are shaken
The whole of the
Jewish polity, which had been in a shaken state
from the time that Judea had fallen under the power of the
Romans.
As of things that are
made
That is, subjects intended to last
only for a time. God never designed that the Jewish religion
should become general, nor be permanent.
Those things which cannot be
shaken
The whole Gospel system,
which cannot be moved by the power of man.
May remain.
Be
permanent; God designing that this shall be the last
dispensation of his grace and mercy, and that it shall
continue till the earth and the heavens are no more.
Verse 28. We receiving a
kingdom
The Gospel dispensation, frequently
termed the kingdom of God and the kingdom of
heaven, because in it God reigns among men, and he reigns
in the hearts of them that believe, and his kingdom is
righteousness, peace, and joy in the Holy Ghost.
Which cannot be
moved
Which never can fail, because it is
the last dispensation.
Let us have grace
εξωμενχαριν. Let us have, keep, or hold
fast, the benefit or gift, that is, the heavenly
kingdom which God has given us. This is the meaning of the
word, 2 Corinthians
8:4, and is so rendered by our translators; and it is only
by this heavenly gift of the Gospel that we can
serve God acceptably, for he can be pleased with no service
that is not performed according to the Gospel of his Son.
If we prefer the common meaning of the word grace it
comes to the same thing; without the grace-the especial
succour and influence of Christ, we cannot
serve, λατρευωμεν, pay religious worship to God; for he
receives no burnt-offering that is not kindled by fire
from his own altar.
Acceptably
ευαρεστως. In such a way as to please him well. And
the offering, with which he is well pleased, he will
graciously accept; and if he accept our service, his
Spirit will testify in our conscience that our ways please
him. When Abel sacrifices, God is well pleased; where
Cain offers, there is no approbation.
Reverence
αιδους. With shamefacedness or modesty.
Godly fear
ευλαβειας. Religious fear. We have boldness to
enter into the holiest by the blood of Jesus, but let that
boldness be ever tempered with modesty and religious
fear; for we should never forget that we have
sinned, and that God is a consuming fire.
Instead of αιδουςκαιευλαβειας, modesty and religious
fear, ACD*, several others, with the Slavonic and
Chrysostom, have ευλαβειαςκαιδεους, and others have ψοβουκαι
τρομου, fear and trembling; but the sense is nearly the
same.
Verse 29. For our God is a
consuming fire.
The apostle quotes Deuteronomy
4:24, and by doing he teaches us this great truth, that
sin under the Gospel is as abominable in God's sight as it was
under the law; and that the man who does not labour to serve
God with the principle and in the way already prescribed, will
find that fire to consume him which would otherwise
have consumed his sin.
Additional remarks on verses Hebrews
12:22-24.
On the whole, I think the description in these verses
refers to the state of the Church here below, and not
to any heavenly state. Let us review the particulars:
1. As the law was given on Mount Sinai, so the Gospel
was given at Mount Sion. 2. As Jerusalem was the
city of the living God while the Jewish dispensation lasted,
(for there was the temple, its services, sacrifices,
the Christian Church is now called the heavenly
Jerusalem, the city of the living God. In it is the great
sacrifice, in it that spiritual worship, which God, the
infinite Spirit, requires. 3. The ministry of angels was used
under the old covenant, but that was partial,
being granted only to particular persons, such as Moses,
Joshua, Manoah, Abraham, Jacob, new covenant in its
utmost latitude, not to a few peculiarly favoured people, but
to all the followers of God in general; so that in this very
epistle the apostle asserts that they are all ministering
spirits, sent forth to minister to them that shall be heirs of
salvation. 4. At the giving of the law, when the Church of the
old covenant was formed, there was a general assembly
of the different tribes by their representatives; in
the Gospel Church all who believe in Christ, of every nation,
and kindred, and tongue, form one grand aggregate body.
Believers of all nations, of all languages, of all climates,
however differing in their colour or local habits, are one in
Christ Jesus; one body, of which he is the head, and the Holy
Spirit the soul. 5, The first-born under the old
dispensation had exclusive privileges; they had authority,
emolument, and honour, of which the other children in the same
family did not partake: but under the new, all who believe in
Christ Jesus, with a heart unto righteousness, are equally
children of God, are all entitled to the same privileges; for,
says the apostle, ye are all children of God by faith in
Christ, and to them that received him he gave authority to
become the children of God; so that through the whole of this
Divine family all have equal rights and equal
privileges, all have GOD for their portion, and
heaven for their inheritance. 6. As those who
had the rights of citizens were enrolled, and their
names entered on tables, citizens, and
who had the rights of such; so all the faithful under the new
covenant are represented as having their names written in
heaven, which is another form of speech for, have a right
to that glorious state, and all the blessings it
possesses; there are their possessions, and there are
their rights. 7. Only the high priest, and he but one day in
the year, was permitted to approach God under the Old
Testament dispensation; but under the New, every believer in
Jesus can come even to the throne, each has liberty to
enter into the holiest by the blood of Jesus, and, to real
Christians alone it can be said, Ye are come-to God the
Judge of all-to him ye have constant access, and from him
ye are continually receiving grace upon grace. We have already
seen that the righteous perfect, or the just men
made perfect, is a Jewish phrase, and signified those who
had made the farthest advances in moral rectitude. The apostle
uses it here to point out those in the Church of Christ who
had received the highest degrees of grace, possessed most of
the mind of Christ, and were doing and suffering most for the
glory of God; those who were most deeply acquainted with the
things of God and the mysteries of the Gospel, such as the
apostles, evangelists, the primitive teachers, and those who
presided in and over different Churches. And these are termed
the spirits διακαιωντετελειωμενων, of the just
perfected, because they were a spiritual people,
forsaking earth, and living in reference to that
spiritual rest that was typified by Canaan. In short,
all genuine Christians had communion with each other, through
God's Spirit, and even with those whose faces they had not
seen in the flesh. 9. Moses, as the servant of God, and
mediator of the old covenant, was of great
consequence in the Levitical economy. By his laws and maxims
every thing was directed and tried; and to him the
whole Hebrew people came for both their civil and
religious ordinances: but Christians come to Jesus, the
mediator of the new covenant; he not only stands immediately
between God and man, but reconciles and connects both. From
him we receive the Divine law, by his maxims our conversation
is to be ruled, and he gives both the light and life by which
we walk; these things Moses could not do, and for such
spirituality and excellence the old covenant
made no provision; it was therefore a high privilege to be
able to say, Ye are come-to Jesus the mediator of
the new covenant. 10. The Jews had their blood of
sprinkling, but it could not satisfy as touching things which
concerned the conscience; it took away no guilt, it made no
reconciliation to God: but the blood of sprinkling under the
Christian covenant purifies from all unrighteousness; for the
blood of the new covenant was shed for the remission of sins,
and by its infinite merit it still continues to sprinkle and
cleanse the unholy. All these are privileges of infinite
consequence to the salvation of man; privileges which should
be highly esteemed and most cautiously guarded; and because
they are so great, so necessary, and so unattainable in the
Levitical economy, therefore we should lay aside every weight,
the race that is set before us. I see nothing therefore in
these verses which determines their sense to the heavenly
state; all is suited to the state of the Church of Christ
militant here on earth; and some of these particulars cannot
be applied to the Church triumphant on any rule of
construction whatever.
