@Heb 12:1-29. EXHORTATION TO FOLLOW THE WITNESSES OF FAITH JUST MENTIONED: NOT TO FAINT IN TRIALS: TO REMOVE ALL BITTER ROOTS OF SIN: FOR WE ARE UNDER, NOT A LAW OF TERROR, BUT THE GOSPEL OF GRACE, TO DESPISE WHICH WILL BRING THE HEAVIER PENALTIES, IN PROPORTION TO OUR GREATER PRIVILEGES.
1. we also--as well as those recounted in @Heb 12:11.
are compassed about--Greek, "have so great a cloud (a numberless
multitude above us, like a cloud, 'holy and pellucid,'
[CLEMENT OF
ALEXANDRIA]) of witnesses surrounding us." The image is from
a "race," an image common even in Palestine from the time of the
Greco-Macedonian empire, which introduced such Greek usages as
national games. The "witnesses" answer to the spectators pressing round
to see the competitors in their contest for the prize (@Php 3:14).
Those "witnessed of" (Greek, @Heb 11:5,39) become in their turn
"witnesses" in a twofold way: (1) attesting by their own case the
faithfulness of God to His people [ALFORD]
(@Heb 6:12), some of them
martyrs in the modern sense; (2) witnessing our struggle of faith;
however, this second sense of "witnesses," though agreeing with the
image here if it is to be pressed, is not positively,
unequivocally, and directly sustained by Scripture. It gives
vividness to the image; as the crowd of spectators gave additional
spirit to the combatants, so the cloud of witnesses who have
themselves been in the same contest, ought to increase our earnestness,
testifying, as they do, to God's faithfulness.
weight--As corporeal unwieldiness was, through a disciplinary diet,
laid aside by candidates for the prize in racing; so carnal and worldly
lusts, and all, whether from without or within, that would impede the
heavenly runner, are the spiritual weight to be laid aside.
"Encumbrance," all superfluous weight; the lust of the flesh, the
lust of the eye, and the pride of life, and even harmless and otherwise
useful things which would positively retard us (@Mr 10:50, the blind
man casting away his garment to come to Jesus; @Mr 9:42-48; compare
@Eph 4:22 Col 3:9,10).
the sin which doth so easily beset us--Greek, "sin which easily
stands around us"; so LUTHER, "which always so clings to us": "sinful
propensity always surrounding us, ever present and ready"
[WAHL]. It is
not primarily "the sin," &c., but sin in general, with, however,
special reference to "apostasy," against which he had already warned
them, as one to which they might gradually be seduced; the
besetting sin of the Hebrews, UNBELIEF.
with patience--Greek, "in persevering endurance"
(@Heb 10:36).
On "run" compare @1Co 9:24,25.
2. Looking unto--literally, "Looking from afar"
(see on Heb 11:26); fixing the eyes upon Jesus seated on the
throne of God.
author--"Prince-leader." The same Greek is translated, "Captain
(of salvation)," @Heb 2:10; "Prince (of life)," @Ac 3:15. Going
before us as the Originator of our faith, and the Leader whose matchless
example we are to follow always. In this He is distinguished from all
those examples of faith in @Heb 11:2-40. (Compare @1Co 11:1).
On His "faith" compare @Heb 2:13 3:12. Believers have ever looked to
Him (@Heb 11:26 13:8).
finisher--Greek, "Perfecter," referring to @Heb 11:40.
of our faith--rather as Greek, "of the faith," including
both His faith (as exhibited in what follows) and our faith. He
fulfilled the ideal of faith Himself, and so, both as a vicarious
offering and an example, He is the object of our faith.
for the joy . . . set before him--namely, of presently after
sitting down at the right hand of the throne of God; including
besides His own personal joy, the joy of sitting there as a Prince and
Saviour, to give repentance and remission of sins. The coming joy
disarmed of its sting the present pain.
cross . . . shame--the great stumbling-block to the Hebrews.
"Despised," that is, disregarded.
3. For--justifying his exhortation, "Looking unto Jesus."
consider--by way of comparison with yourselves, so the Greek.
contradiction--unbelief, and every kind of opposition
(@Ac 28:19).
sinners--Sin assails us. Not sin, but sinners,
contradicted Christ [BENGEL].
be wearied and faint--Greek, "lest ye weary fainting." Compare
@Isa 49:4,5, as a specimen of Jesus not being wearied out by the
contradiction and strange unbelief of those among whom He
labored, preaching as never man did,
and exhibiting miracles wrought by His
inherent power, as none else could do.
4. not yet resisted unto blood--image from pugilism, as he
previously had the image of a race, both being taken from the great
national Greek games. Ye have suffered the loss of goods, and
been a gazing-stock by reproaches and afflictions; ye have not shed
your blood (see on Heb 13:7). "The athlete who hath seen his
own blood, and who, though cast down by his opponent, does not let
his spirits be cast down, who as often as he hath fallen hath risen the
more determined, goes down to the encounter with great hope"
[SENECA].
against sin--Sin is personified as an adversary; sin, whether
within you, leading you to spare your blood, or in our adversaries,
leading them to shed it, if they cannot through your faithfulness
even unto blood, induce you to apostatize.
5. forgotten--"utterly," so the Greek. Compare @Heb 12:15-17,
in which he implies how utterly some of them had forgotten God's
word. His exhortation ought to have more effect on you than the
cheers and exhortations of the spectators have on the competitors
striving in the games.
which--Greek, "the which," of which the following is a specimen
[ALFORD].
speaketh unto you--as in a dialogue or discourse, so the
Greek, implying God's loving condescension (compare @Isa 1:18).
despise not--literally, "Do not hold of little account." Betraying
a contumacious spirit of unbelief (@Heb 3:12), as "faint"
implies a broken-down, weak, and desponding spirit. "Chastening" is
to be borne with "subjection" (@Heb 12:9); "rebuke" (more severe
than chastening) is to be borne with endurance (@Heb 12:7).
"Some in adversity kick against God's will, others despond; neither is
to be done by the Christian, who is peculiarly the child of God. To him
such adverse things occur only by the decree of God, and that designed
in kindness, namely, to remove the defilements adhering to the believer,
and to exercise his patience"
[GROTIUS].
6. (@Re 3:19.)
and--Greek, "yea and," "and moreover"; bringing out an additional
circumstance.
scourgeth--which draws forth "blood" (@Heb 12:4).
receiveth--accepts. Takes to Himself as a son "in whom He
delighteth" (@Pr 3:12).
7. In @Heb 12:7,8 the need of "chastening" or "discipline" is
inculcated; in @Heb 12:9, the duty of those to whom it is
administered.
If--The oldest manuscripts read, "With a view to chastening (that
is, since God's chastisement is with a view to your chastening, that is,
disciplinary amelioration) endure patiently"; so Vulgate.
ALFORD
translates it as indicative, not so well, "It is for chastisement that
ye are enduring."
dealeth with you--"beareth Himself toward you" in the very act of
chastening.
what son is he--"What son is there" even in ordinary life? Much more
God as to His sons (@Isa 48:10 Ac 14:22). The most eminent of God's
saints were the. most afflicted. God leads them by a way they know not
(@Isa 42:16). We too much look at each trial by itself, instead of
taking it in connection with the whole plan of our salvation, as if a
traveller were to complain of the steepness and roughness of one turn in
the path, without considering that it led him into green pastures, on
the direct road to the city of habitation. The New Testament alone uses
the Greek term for education (paideia), to express "discipline"
or correction, as of a child by a wise father.
8. if ye be without--excluded from participation in chastisement, and
wishing to be so.
all--all sons: all the worthies enumerated in the eleventh chapter:
all the witnesses (@Heb 12:1).
are--Greek, "have been made."
then are ye bastards--of whom their fathers take no care whether
they are educated or not; whereas every right-minded father is concerned
for the moral well-being of his legitimate son. "Since then not to be
chastised is a mark of bastardy, we ought [not to refuse, but] rejoice
in chastisement, as a mark of our genuine sonship" [CHRYSOSTOM].
9. fathers . . . which corrected us--rather as Greek, "We had
the fathers of our flesh as correctors."
subjection--See the punishment of insubordination, @De 21:18.
Father of spirits--contrasted with "the fathers of our flesh."
"Generation by men is carnal, by God is spiritual"
[BENGEL]. As "Father
of spirits," He is both the Originator, and the Providential and
Gracious Sustainer, at once of animal and spiritual life. Compare "and
LIVE,"
namely, spiritually; also @Heb 12:10, "that we might be
partakers of His holiness" (@2Pe 1:4). God is a spirit Himself, and
the Creator of spirits like Himself, in contrast to men who are flesh,
and the progenitors of flesh (@Joh 3:6). Jesus our pattern "learned
obedience" experimentally by suffering (@Heb 5:8).
and live--and so, thereby live spiritually and eternally.
10. Showing wherein the chastisement of our heavenly Father is
preferable to that of earthly fathers.
for a few days--that is, with a view to our well-being in
the few days of our earthly life: so the Greek.
after their own pleasure--Greek, "according to what seemed fit
to themselves." Their rule of chastening is what may seem fit to their
own often erring judgment, temper, or caprice. The two defects of human
education are: (1) the prevalence in it of a view to the interests of
our short earthly term of days; (2) the absence in parents of
the unerring wisdom of our heavenly Father. "They err much at one time
in severity, at another in indulgence
[@1Sa 3:13 Eph 6:4], and do
not so much chasten as THINK
they chasten" [BENGEL].
that we might be partakers of his holiness--becoming holy as He is
holy (@Joh 15:2). To become holy like God is tantamount to being
educated for passing eternity with God (@Heb 12:14 2Pe 1:4). So
this "partaking of God's holiness" stands in contrast to the "few days"
of this life, with a view to which earthly fathers generally educate
their sons.
11. joyous . . . grievous--Greek, "matter of joy . . . matter of
grief." The objection that chastening is grievous is here anticipated
and answered. It only seems so to those being chastened, whose judgments
are confused by the present pain. Its ultimate fruit amply
compensates for any temporary pam. The real object of the fathers in
chastening is not that they find pleasure in the children's pain.
Gratified wishes, our Father knows, would often be our real curses.
fruit of righteousness--righteousness (in practice, springing from
faith) is the fruit which chastening, the tree yields
(@Php 1:11). "Peaceable" (compare @Isa 32:17): in contrast to the ordeal of
conflict by which it has been won. "Fruit of righteousness to be
enjoyed in peace after the conflict" [THOLUCK]. As the olive garland,
the emblem of peace as well as victory, was put on the victor's
brow in the games.
exercised thereby--as athletes exercised in training for a contest.
Chastisement is the exercise to give experience, and make the
spiritual combatant irresistibly victorious (@Ro 5:3). "Oh, happy
the servant for whose improvement his Lord is earnest, with whom he
deigns to be angry, whom He does not deceive by dissembling admonition"
(withholding admonition, and so leading the man to think he needs it
not)! [TERTULLIAN, Patience, 11]. Observe the "afterwards";
that is the time often when God works.
12. He addresses them as runners in a race, and pugilists, and
warriors [CHRYSOSTOM].
The "wherefore" is resumed from @Heb 12:1.
lift up--In @Isa 35:3, from which Paul here quotes, it is,
"Strengthen ye the weak hands." The hand is the symbol of one's
strength. ALFORD translates, "Put straight again the relaxed hands."
English Version expresses the sense well.
feeble--literally, "paralyzed"; a word used only by Luke, Paul's companion, in the New Testament. The exhortation
has three parts: the
first relates to ourselves, @Heb 12:12,13; the second, to
others, @Heb 12:14, "peace with all men"; the third, to God, "holiness, without which," &c. The first
is referred to in
@Heb 12:15, "test any man fail of the grace of God"; the second in
the words, "lest any root of bitterness," &c.; the third in
@Heb 12:16, "Lest there be any fornicator or profane person," &c.
This threefold relation often occurs in Paul's Epistles.
Compare Note,
see on Tit 2:12, "soberly, righteously, and
godly." The Greek active verb, not the middle or reflexive, requires
the sense to be, Lift up not only your own hands and knees, but also
those of your brethren (compare @Heb 12:15 Isa 35:4).
13. Quoted from @Pr 4:26, Septuagint, "Make straight paths for
thy feet."
straight--that is, leading by a straight road to joy and grace
(@Heb 12:1,2,15). Cease to "halt" between Judaism and Christianity
[BENGEL].
paths--literally, "wheel tracks." Let your walk be so firm and so
unanimous in the right direction that a plain track and "highway" may be
thereby established for those who accompany and follow you, to perceive
and walk in (@Isa 35:8) [ALFORD].
that which is lame--those "weak in the faith" (@Ro 14:1), having
still Judaizing prejudices.
be turned out of the way--(@Pr 4:27); and, so missing the way, lose
the prize of "the race" (@Heb 12:1).
rather he healed--Proper exercise of itself contributes to health; the
habit of walking straight onward in the right way tends to healing.
14. follow peace with all men--with the brethren especially
(@Ro 14:19), that so the "lame" among them be not "turned out of the
way" (@Heb 12:13), and that no one of them "fail of the grace of
God" (@Heb 12:15).
holiness--a distinct Greek word from God's "holiness"
(@Heb 12:10). Translate here "sanctification." His is absolute
holiness: our part is to put on His holiness, becoming "holy as He
is holy," by sanctification. While "following peace with all men,"
we are not so to seek to please them, as to make God's will and our
sanctification a secondary object; this latter must be our first aim.
(@Ga 1:10).
without which--Greek, "apart from which."
no man shall see the Lord--no man as a son; in heavenly glory
(@Re 22:3,4). In the East, none but the greatest favorites are
admitted to the honor of seeing the king (compare @2Sa 14:24). The
Lord being pure and holy, none but the pure and holy shall see Him
(@Mt 5:8). Without holiness in them, they could not enjoy Him who is
holiness itself (@Zec 14:20). The connection of purity with
seeing the Lord, appears in @1Jo 3:2,3 Eph 5:5. Contrast
@Heb 12:16 (compare @1Th 4:3). In @Mt 24:30 Re 1:7, it
is
said that all shall see the Lord; but, that shall be as a Judge, not
as their lasting portion and God, which is meant here. The Greek verb does not denote the mere action of seeing, but the
seer's state of
mind to which the object is presented: so in @Mt 5:8 they shall
truly comprehend God [TITTMANN]. None but the holy could
appreciate the holy God, none else therefore shall abide in His
presence. "The bad shall only see Him in His form as Son of man [compare @Re 1:13, with @Re 1:7;
and @Mt 24:30 Ac 1:11 17:31];
still it will be in the glory in which He shall judge, not in the
lowliness in which He was judged. His form as God, wherein He is
equal to the Father, without doubt the ungodly shall not see; for it is
only 'the pure in heart who shall see God'" [AUGUSTINE]. "He shall
come to judge, who stood before a judge. He shall come in the form in
which He was judged, that they may see Him whom they pierced: He who was
before hidden shall come manifested in power: He, as Judge, shall
condemn the real culprits, who was Himself falsely made a culprit."
15. lest any . . . fall--Greek, "lest any (namely, through sloth
in running) failing," or "falling short of the grace of
God . . . trouble you." The image is taken from a company of
travellers, one of whom lags behind, and so never reaches the end of the
long and laborious journey [CHRYSOSTOM].
root of bitterness--not merely a "bitter root," which might
possibly bring forth sweet fruits; this, a root whose essence is
"bitterness," never could. Paul here refers to @De 29:18, "Lest
there should be among you a root that beareth gall and wormwood"
(compare @Ac 8:23). Root of bitterness comprehends every
person (compare @Heb 12:16) and every principle of doctrine
or practice so radically corrupt as to spread corruption all around. The
only safety is in rooting out such a root of bitterness.
many--rather, "the many," that is, the whole congregation. So long
as it is hidden under the earth it cannot be remedied, but when it
"springs up," it must be dealt with boldly. Still remember the caution
(@Mt 13:26-30) as to rooting out persons. No such danger can
arise in rooting out bad principles.
16. fornicator--(@Heb 13:4 1Co 10:8).
or profane--Fornication is nearly akin to gluttony, Esau's sin.
He profanely cast away his spiritual privilege for the gratification
of his palate. @Ge 25:34 graphically portrays him. An example well
fitted to strike needful horror into the Hebrews, whosoever of them,
like Esau, were only sons of Isaac according to the flesh
[BENGEL].
for one morsel--The smallness of the inducement only aggravates the
guilt of casting away eternity for such a trifle, so far is it from
being a claim for mercy (compare @Ge 3:6). One single act has
often the greatest power either for good or for evil. So in the cases of
Reuben and Saul, for evil (@Ge 49:4 1Ch 5:1 1Sa 13:12-14); and, on
the other hand, for good, Abraham and Phinehas (@Ge 12:1, &c.
@Ge 15:5,6 Nu 25:6-15).
his birthright--Greek, "his own (so the oldest manuscripts read,
intensifying the suicidal folly and sin of the act) rights of
primogeniture," involving the high spiritual privilege of being ancestor
of the promised seed, and heir of the promises in Him. The Hebrews whom
Paul addressed, had, as Christians, the spiritual rights of
primogeniture (compare @Heb 12:23): he intimates that they must
exercise holy self-control, if they wish not, like Esau, to forfeit
them.
17. afterwards--Greek, "even afterward." He despised his
birthright, accordingly also he was despised and rejected when he
wished to have the blessing. As in the believer's case, so in the
unbeliever's, there is an "afterwards" coming, when the believer shall
look on his past griefs, and the unbeliever on his past joys, in a very
different light from that in which they were respectively viewed at the
time. Compare "Nevertheless afterward," &c. @Heb 12:11, with the
"afterward" here.
when he would--when he wished to have. "He that will not when he
may, when he will, shall have nay" (@Pr 1:24-30 Lu 13:34,35 19:42).
he was rejected--not as to every blessing, but only that which would
have followed the primogeniture.
he found no place of repentance--The cause is here put for the
effect, "repentance" for the object which Esau aimed at in his
so-called repentance, namely,
the change of his father's determination to give the chief blessing
to Jacob. Had he sought real repentance with tears he would
have found it (@Mt 7:7). But he did not find it because this
was not what he sought. What proves his tears were not those of one
seeking true repentance is, immediately after he was foiled in his
desire. he resolved to murder Jacob! He shed tears, not for his sin,
but for his suffering the penalty of his sin. His were tears of vain
regret and remorse, not of repentance. "Before, he might have had the
blessing without tears; afterwards, no matter how many tears he shed,
he was rejected. Let us use the time" (@Lu 18:27)!
[BENGEL].
ALFORD
explains "repentance" here, a chance, by repenting, to repair (that
is, to regain the lost blessing). I agree with him that the
translation, instead of "repentance," "no place for changing
HIS FATHER'S
mind," is forced; though doubtless this is what was the
true aim of the "repentance" which he sought. The language is framed to
apply to profane despisers who wilfully cast away grace and
seek repentance (that is, not real; but escape from the penalty
of their sin), but in vain. Compare "afterward," @Mt 25:11,12.
Tears are no proof of real repentance (@1Sa 24:16,17; contrast
@Ps 56:8).
it--the blessing, which was the real object of Esau, though
ostensibly seeking "repentance."
18. For--The fact that we are not under the law, but under a higher,
and that the last dispensation, the Gospel, with its glorious
privileges, is the reason why especially the Hebrew Christians should
"look diligently," &c. (@Heb 12:15,16).
are not come--Greek, "have not come near to." Alluding to
@De 4:11, "Ye came near and stood under the mountain; and the
mountain burned with fire . . . with darkness, clouds, and thick
darkness." "In your coming near unto God, it has not been to," &c.
the mount--The oldest manuscripts and Vulgate omit "the mount."
But still, "the mount" must be supplied from @Heb 12:22.
that might be touched--palpable and material. Not that any save Moses
was allowed to touch it (@Ex 19:12,13). The Hebrews drew near to the
material Mount Sinai with material bodies; we, to the spiritual mount in
the spirit. The "darkness" was that formed by the clouds hanging round
the mount; the "tempest" accompanied the thunder.
19. trumpet--to rouse attention, and herald God's approach
(@Ex 19:16).
entreated that the word should not be spoken--literally, "that speech
should not be added to them"; not that they refused to hear the word of
God, but they wished that God should not Himself speak, but employ Moses
as His mediating spokesman. "The voice of words" was the Decalogue,
spoken by God Himself, a voice issuing forth, without any form being
seen: after which "He added no more" (@De 5:22).
20. that which was commanded--"the interdict" [TITTMANN]. A
stern interdictory mandate is meant.
And--rather, "Even if a beast (much more a man) touch," &c.
or thrust through with a dart--omitted in the oldest manuscripts.
The full interdict in @Ex 19:12,13 is abbreviated here; the
beast alone, being put for "whether man or beast"; the stoning,
which applies to the human offender, alone being specified, the
beast's punishment, namely, the being thrust through with a dart,
being left to be understood.
21. the sight--the vision of God's majesty.
quake--Greek, "I am in trembling"; "fear" affected his
mind: "trembling," his body. Moses is not recorded in Exodus to have
used these words. But Paul, by inspiration, supplies (compare
@Ac 20:35 2Ti 3:8) this detail. We read in @De 9:19,
Septuagint, of similar words used by Moses after breaking the two
tables, through fear of God's anger at the people's sin in making the
golden calves. He doubtless similarly "feared" in hearing the ten
commandments spoken by the voice of Jehovah.
22. are come--Greek, "have come near unto" (compare @De 4:11).
Not merely, ye shall come, but, ye have already come.
Mount Sion--antitypical Sion, the heavenly Jerusalem, of which the
spiritual invisible Church (of which the first foundation was laid in
literal Zion, @Joh 12:15 1Pe 2:6) is now the earnest; and of which
the restored literal Jerusalem hereafter shall be the earthly
representative, to be succeeded by the everlasting and "new Jerusalem,
coming down from God out of heaven" (@Re 21:2-27; compare
@Heb 11:10).
22, 23. to an innumerable company of angels, to the general assembly and church--The city of God having been mentioned, the mention of its citizens follows. Believers being like the angels (@Job 1:6 38:7), "sons of God," are so their "equals" (@Lu 20:36); and being reconciled through Christ, are adopted into God's great and blessed family. For the full completion of this we pray (@Mt 6:10). English Version arrangement is opposed: (1) by "and" always beginning each new member of the whole sentence; (2) "general assembly and Church," form a kind of tautology; (3) "general assembly," or rather, "festal full assembly," "the jubilant full company" (such as were the Olympic games, celebrated with joyous singing, dancing, &c.), applies better to the angels above, ever hymning God's praises, than to the Church, of which a considerable part is now militant on earth. Translate therefore, "to myriads (ten thousands, compare @De 33:2 Ps 68:17 Da 7:10 Jude 1:14; namely), the full festal assembly of angels, and the Church of the first-born." Angels and saints together constitute the ten thousands. Compare "all angels, all nations" @Mt 25:31,32. Messiah is pre-eminently "the First-born," or "First-begotten" (@Heb 1:6), and all believers become so by adoption. Compare the type, @Nu 3:12,45,50 1Pe 1:18. As the kingly and priestly succession was in the first-born, and as Israel was God's "first-born" (@Ex 4:22; compare @Ex 13:2), and a "kingdom of priests" to God (@Ex 19:6), so believers (@Re 1:6).
23. written in heaven--enrolled as citizens there. All those who
at the coming of "God the Judge of all" (which clause therefore
naturally follows), shall be found "written in heaven," that is,
in the Lamb's book of life (@Re 21:27). Though still fighting the
good fight on earth, still, in respect to your destiny, and present life
of faith which substantiates things hoped for, ye are already
members of the heavenly citizenship. "We are one citizenship with
angels; to which it is said in the psalm,
Glorious things are spoken of thee, thou city of God"
[AUGUSTINE].
I think ALFORD wrong in restricting "the Church of the first-born
written in heaven," to those militant on earth; it is rather, all
those who at the Judge's coming shall be found written in heaven
(the true patent of heavenly nobility; contrast "written in the earth,"
@Jer 17:13, and Esau's profane sale of his birthright,
@Heb 12:16); these all, from the beginning to the end of the world,
forming one Church to which every believer is already come. The
first-born of Israel were "written" in a roll (@Nu 3:40).
the spirits of just men made perfect--at the resurrection, when the
"JUDGE" shall appear, and believers' bliss shall be consummated by the
union of the glorified body with the spirit; the great hope of
the New Testament (@Ro 8:20-23 1Th 4:16). The place of this clause
after "the JUDGE OF ALL,"
is my objection to BENGEL
and ALFORD'S
explanation, the souls of the just in their separate state perfected. Compare Notes,
see on Heb 11:39,40,
to which he refers here, and which I think
confirms my view; those heretofore spirits, but now to be perfected
by being clothed upon with the body. Still the phrase, "spirits of
just men made perfect," not merely "just men made perfect," may favor
the reference to the happy spirits in their separate state. The
Greek is not "the perfected spirits," but "the spirits of
the perfected just." In no other passage are the just said to be
perfected before the resurrection, and the completion of the full
number of the elect (@Re 6:11); I think, therefore, "spirits of the
just," may here be used to express
the just whose predominant element in their perfected state shall be spirit.
So spirit and spirits are used of a man or
men in the body, under the influence of the spirit, the opposite of
flesh (@Joh 3:6). The resurrection bodies of the saints shall
be bodies in which the spirit shall altogether preponderate
over the animal soul
(see on 1Co 15:44).
24. new--not the usual term (kaine) applied to the Christian
covenant (@Heb 9:15), which would mean new as
different from, and superseding the
old; but Greek, "nea," "recent,"
"lately established," having the "freshness of youth," as opposed to
age. The mention of Jesus, the Perfecter of our faith (@Heb 12:2),
and Himself perfected through sufferings and death, in His resurrection
and ascension (@Heb 2:10 5:9), is naturally suggested by the
mention of "the just made perfect" at their resurrection (compare
@Heb 7:22). Paul uses "Jesus," dwelling here on Him as the Person
realized as our loving friend, not merely in His official character
as the Christ.
and to the blood of sprinkling--here enumerated as distinct from
"Jesus." BENGEL reasonably argues as follows: His blood was entirely
"poured out" of His body by the various ways in which it was shed, His
bloody sweat, the crown of thorns, the scourging, the nails, and after
death the spear, just as the blood was entirely poured out and
extravasated from the animal sacrifices of the law. It was
incorruptible (@1Pe 1:18,19). No Scripture states it was again
put into the Lord's body. At His ascension, as our great High Priest, He
entered the heavenly holiest place
"BY His own blood" (not after
shedding His blood, nor with the blood in His body, but), carrying
it separately from his body (compare the type, @Heb 9:7,12,25 13:11).
Paul does not say, by the efficacy of His blood, but, "by
His own proper blood" (@Heb 9:12); not
MATERIAL blood, but "the
blood of Him who, through the eternal Spirit, offered Himself without
spot unto God" (@Heb 9:14). So in @Heb 10:29,
the Son of God and the blood of the covenant wherewith he (the professor)
was sanctified, are mentioned separately. Also in @Heb 13:12,20;
also compare @Heb 10:19, with @Heb 10:21. So in the Lord's
Supper (@1Co 10:16 11:24-26), the body and blood are
separately represented. The blood itself, therefore, continues still in
heaven before God, the perpetual ransom price of "the eternal covenant"
(@Heb 13:20). Once for all Christ sprinkled the blood peculiarly
for us at His ascension (@Heb 9:12). But it is called "the blood of
sprinkling," on account also of its continued use in heaven, and in the
consciences of the saints on earth (@Heb 9:14 10:22 Isa 52:15).
This sprinkling is analogous to the sprinkled blood of the Passover.
Compare @Re 5:6, "In the midst of the throne, a Lamb
as it had been slain." His glorified body does not require meat,
nor the circulation of the blood. His blood introduced into heaven took
away the dragon's right to accuse. Thus Rome's theory of concomitancy
of the blood with the body, the excuse for giving only the bread to the
laity, falls to the ground. The mention of "the blood of sprinkling"
naturally follows the mention of the "covenant," which could not be
consecrated without blood (@Heb 9:18,22).
speaketh better things than that of Abel--namely, than the sprinkling
(the best manuscripts read the article masculine, which refers to
"sprinkling," not to "blood," which last is neuter) of blood by Abel in
his sacrifice spake. This comparison between two
things of the same kind (namely, Christ's sacrifice, and Abel's
sacrifice) is more natural, than between two things different in kind
and in results (namely, Christ's sacrifice, and Abel's own blood
[ALFORD], which was not a sacrifice at all); compare @Heb 11:4 Ge 4:4.
This accords with the whole tenor of the Epistle, and of this passage
in particular (@Heb 12:18-22), which is to show the superiority of
Christ's sacrifice and the new covenant, to the Old Testament
sacrifices (of which Abel's is the first recorded; it, moreover, was
testified to by God as acceptable to Him above Cain's), compare
@Heb 9:1-10:39. The word "better" implies superiority to something
that is good: but Abel's own blood was not at all good for the purpose
for which Christ's blood was efficacious; nay, it cried for vengeance.
So ARCHBISHOP
MAGEE,
HAMMOND, and
KNATCHBULL.
BENGEL takes "the blood
of Abel" as put for all the blood shed on earth crying for
vengeance, and greatly increasing the other cries raised by sin in the
world; counteracted by the blood of Christ calmly speaking in heaven
for us, and from heaven to us. I prefer
MAGEE'S view. Be this as it
may, to deny that Christ's atonement is truly a propitiation,
overthrows Christ's priesthood, makes the sacrifices of Moses' law an
unmeaning mummery, and represents Cain's sacrifice as good as that of
Abel.
25. refuse not--through unbelief.
him that speaketh--God in Christ. As the blood of sprinkling is
represented as speaking to God for us, @Heb 12:24; so here God
is represented as speaking to us (@Heb 1:1,2). His word now is the
prelude of the last "shaking" of all things (@Heb 12:27). The same
word which is heard in the Gospel from heaven, will shake heaven and
earth (@Heb 12:26).
who refused him--Greek, "refusing as they did." Their seemingly
submissive entreaty that the word should not be spoken to them by God
any more (@Heb 12:19), covered over refractory hearts, as. their
subsequent deeds showed (@Heb 3:16).
that spake--revealing with oracular warnings His divine will: so
the Greek.
if we turn away--Greek, "we who turn away." The word implies
greater refractoriness than "refused," or "declined."
him that speaketh from heaven--God, by His Son in the Gospel, speaking
from His heavenly throne. Hence, in Christ's preaching frequent mention
is made of "the kingdom of the heavens" (Greek, @Mt 3:2).
In the giving of the law God spake on earth (namely, Mount Sinai) by
angels (@Heb 2:2; compare @Heb 1:2). In @Ex 20:22, when God
says, "I talked with you from heaven," this passage in Hebrews shows
that not the highest heavens, but the visible heavens, the clouds and
darkness, are meant, out of which God by angels proclaimed the law on
Sinai.
26. then shook--when He gave the law on Sinai.
now--under the Gospel.
promised--The announcement of His coming to break up the present
order of things, is to the ungodly a terror, to the godly a promise, the
fulfilment of which they look for with joyful hope.
Yet once more--Compare Notes,
see on Hag 2:6;
Hag 2:21,22,
both of which passages are condensed into one
here. The shaking began at the first coming of Messiah; it will be
completed at His second coming, prodigies in the world of nature
accompanying the overthrow of all kingdoms that oppose Messiah. The
Hebrew is literally, "it is yet one little," that is, a single brief
space till the series of movements begins ending in the advent of
Messiah. Not merely the earth, as at the establishment of the Sinaitic
covenant, but heaven also is to be shaken. The two advents of Messiah
are regarded as one, the complete shaking belonging to the second
advent, of which the presage was given in the shakings at the first
advent: the convulsions connected with the overthrow of Jerusalem
shadowing forth those about to be at the overthrow of all the
God-opposed kingdoms by the coming Messiah.
27. this word, Yet once more--So Paul, by the Spirit, sanctions
the Septuagint rendering of @Hag 2:6, giving an additional
feature to the prophecy in the Hebrew, as rendered in
English Version, not merely that it shall be in a little while,
but that it is to be "once more" as the final act. The stress of
his argument is on the "ONCE." Once for all; once and for ever. "In
saying 'once more,' the Spirit implies that something has already
passed, and something else shall be which is to remain, and is no more
to be changed to something else; for the once is exclusive, that
is, not many times" [ESTIUS].
those things that are shaken--the heaven and the earth. As the shaking
is to be total, so shall the removal be, making way for the better
things that are unremovable. Compare the Jewish economy (the type of the
whole present order of things) giving way to the new and abiding
covenant: the forerunner of the everlasting state of bliss.
as of things . . . made--namely, of this present
visible creation: compare @2Co 5:1 Heb 9:11,
"made with hands . . . of this creation,"
that is, things so made at creation that they would not remain of
themselves, but be removed. The new abiding heaven and earth are also
made by God, but they are of a higher nature than the material
creation, being made to partake of the divine nature of Him who is not
made: so in this relation, as one with the uncreated God, they are
regarded as not of the same class as the things made. The things
made in the former sense do not remain; the things of the new
heaven and earth, like the uncreated God, "shall REMAIN before God"
(@Isa 66:22). The Spirit, the seed of the new and heavenly being,
not only of the believer's soul, but also of the future body, is an
uncreated and immortal principle.
28. receiving--as we do, in prospect and sure hope, also in the
possession of the Spirit the first-fruits. This is our privilege as
Christians.
let us have grace--"let us have thankfulness"
[ALFORD after
CHRYSOSTOM]. But (1) this translation is according to classical
Greek, not Paul's phraseology for "to be thankful." (2) "To God"
would have been in that case added. (3) "Whereby we may serve God,"
suits the English Version "grace" (that is Gospel grace, the work of
the Spirit, producing faith exhibited in serving God), but does not
suit "thankfulness."
acceptably--Greek, "well-pleasingly."
reverence and godly fear--The oldest manuscripts read, "reverent
caution and fear." Reverent caution (same Greek as in
@Heb 5:7;
see on Heb 5:7) lest we should offend God, who is of purer
eyes than to behold iniquity. Fear lest we should bring destruction
on ourselves.
29. Greek, "For even": "for also"; introducing an
additional solemn incentive to diligence. Quoted from
@De 4:24.
our God--in whom we hope, is also to be feared. He is love
(@1Jo 4:8,16); yet there is another side of His character; God has
wrath against sin (@Heb 10:27,31).