Bibelkommentare

The apostle, in this chapter, applies what he has collected in the chapter foregoing, and makes use of it as a great motive to patience and perseverance in the Christian faith and state, pressing home the argument, I. From a greater example than he had yet mentioned, and that is Christ himself, Heb 12:1-3. II. From the gentle and gracious nature of the afflictions they endured in their Christian course, Heb 12:4-17. III. From the communion and conformity between the state of the gospel-church on earth and the triumphant church in heaven, Heb 12:18-29.

Analysis Of The Chapter

The apostle having illustrated the nature and power of faith in the previous chapter Hebrews 11, proceeds in this chapter Hebrews 12, to exhort those to whom he wrote to apply the same principles to their own case, and to urge them to manifest the same steady confidence in God and perseverance in their holy walk. For this purpose, he adverts to the following arguments or considerations:

I. He represents the ancient worthies who had so faithfully persevered and so gloriously triumphed, as witnesses of their strife in the Christian race, and as cheering them on to victory; Hebrews 11:1.

II. He appeals to the example of the Saviour; Hebrews 12:2-4. This was a more illustrious instance than any of those which had been adverted to, and is not referred to with theirs, but is adduced as deserving a separate and a special specification. The circumstances in his case which are an encouragement to perseverance in the Christian conflict, are these.

(1) he endured the cross, and is now exalted to the right hand of God.

(2) he bore the contradiction of sinners against himself, as those were called to do to whom Paul wrote.

(3) he went beyond them in his trials and temptations - beyond anything which they could have reason to apprehend - for he had "resisted unto blood, striving against sin."

III. He encourages them by showing that their trials would result in their own good, and particularly that the hand of a Father was in them; Hebrews 12:5-13. Particularly he urges:

(1) that God addressed those who suffered as his sons, and called on them not to receive with improper feeling the chastening of the Lord, Hebrews 12:5;

(2) that it was a general principle that the Lord chastened those whom he loved, and the fact that we received chastening was to be regarded as evidence that we are under his paternal care, and that he has not forsaken us, Hebrews 12:6-8;

(3) that they had been subject to the correction of earthly fathers and had learned to be submissive, and that there was much higher reason for submitting to God, Hebrews 12:9-10;

(4) and that however painful chastisement might be at present, yet it would ultimately produce important benefits; Hebrews 12:11. By these considerations he encourages them to bear their trials with patience, and to assume new courage in their efforts to live a Christian life; Hebrews 12:12-13.

IV. He exhorts them to perseverance and fidelity by the fact that if they should become remiss, and renounce their confidence in God, it would be impossible to retrieve what was lost; Hebrews 12:14-17. In illustrating this, he appeals to the case of Esau. For a trifling consideration, when in distress, he parted with an invaluable blessing. When it was gone, it was impossible to recover it. No consideration could induce a change, though he sought it earnestly with tears. So it would be with Christians, if, under the power of temptation, they should renounce their religion, and go back to their former state.

V. He urges them to perseverance by the nature of the dispensation under which they were, as compared with the one under which they had formerly been - the Jewish; Hebrews 12:18-29. Under the former, everything was suited to alarm and terrify the soul; Hebrews 12:18-21. The new dispensation was of a different character. It was adapted to encourage and to win the heart. The real Mount Zion - the city of the living God - the New Jerusalem - the company of the angels - the church of the first-born - the Judge of all - the great Mediator - to which they had come under the new dispensation, all these were suited to encourage the fainting heart, and to win the affections of the soul; Hebrews 12:22-24. Yet, in proportion to the sacredness and tenderness of these considerations, and to the light and privileges which they now enjoyed, would be their guilt if they should renounce their religion - for under this dispensation, as under the old, God was a consuming fire; Hebrews 12:25-29.

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, Hebrews 12:1-4. 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, Hebrews 12:5-11. They should take courage and go forward, Hebrews 12:12, Hebrews 12:13. Directions to follow peace with all men, and to take heed that they fall not from the grace of God, Hebrews 12:14, Hebrews 12:15. References to the case of Esau, Hebrews 12:16, Hebrews 12:17. The privileges of Christians, compared with those of the Jews, by which the superior excellence of Christianity is shown, Hebrews 12:18-24. They must take care not to reject Jesus, who now addressed them from heaven, and who was shortly to be their Judge, Hebrews 12:25-27. As they were called to receive a kingdom, they should have grace, whereby they might serve God acceptably, Hebrews 12:28, Hebrews 12:29.

INTRODUCTION TO Hebrews 12

In this chapter the apostle presses to a constant exercise of faith and patience, amidst the various afflictions the saints are exercised with; delivers out several exhortations useful in the Christian life; and shows the difference between the legal and Gospel dispensations. Having in the preceding chapter given many illustrious instances and examples of faith, he makes use of this cloud of witnesses, as he calls them, to engage the Hebrews to drop their unbelief, and run with faith and patience the race set before them, Hebrews 12:1, and which he further urges from the example of Christ; from his concern in faith, being the author and finisher of it; from what he suffered when here on earth, both the contradiction of sinners, and the death of the cross, for the joy of having his people with him in heaven; and from his glorious state, being set down at the right hand of God. Whereas, as yet, they had not been called to shed their blood in their warfare against sin, Hebrews 12:2. And that they must expect chastisement, and should bear it patiently, he cites a passage of Scripture out of Proverbs 3:11 which suggests, that those who are the children of God, and are loved and received by him, are chastened and scourged, Hebrews 12:5. Wherefore this was no other than dealing with them as children; and should they not be thus dealt with, it would be an argument that they were bastards, and not sons, Hebrews 12:7. And next the apostle argues from the right of parents to chastise their children, and the subjection that is yielded to them; that if the corrections of them, who were the fathers of their bodies, were quietly submitted to; then much more should those of the Father of their souls; and the rather, since the chastenings of the former are only for temporal good, and according to their fallible judgments; whereas the latter are for spiritual profit, and an increase of holiness, Hebrews 12:9. And though it must be allowed, that no chastening, for the present time, is matter of joy, but of grief; yet the effects of them are the peaceable fruits of righteousness, to them that are exercised by them, Hebrews 12:11. Wherefore the apostle exhorts the believing Hebrews to encourage themselves and others under afflictions; and to behave in such manner, and carry it so evenly, that they might not be an occasion of stumbling to weak believers, Hebrews 12:12. He exhorts them in general to follow peace with all men, and particularly holiness; which is absolutely necessary to the beatific vision of God, Hebrews 12:14, and to take care that no heresy or immorality spring up among them, and be connived at, and cherished by them, to the troubling of some, and defiling of others, Hebrews 12:15, and particularly, lest the sin of uncleanness, or any sort of profaneness, should be found among them; of which Esau, the brother of Jacob, from whence they sprung, was guilty; whose profaneness lay in selling his birthright for a morsel of meat, and whose punishment was, that he should be deprived of the blessing; which decree was irrevocable, notwithstanding his tears, Hebrews 12:16 and to enforce these exhortations, the apostle observes to these believers, that they were not now under the law, but in a Gospel church state. The terror of the legal dispensation they were delivered from is described by the place where the law was given, a mount burning with fire; by circumstances attending it, blackness, darkness, and tempest, and the sound of a trumpet; by the matter of it, a voice of words, which they that heard, entreated they might hear no more; and by the effect the whole had upon. Moses himself, who quaked and trembled at what he saw and heard, Hebrews 12:18. The happiness of the Gospel dispensation, or of the Gospel church state, is expressed by the names of it, called Mount Zion, the city of the living God, the new Jerusalem; and by the company the saints have there, and their fellowship with them; angels innumerable; elect men, whose names are written in heaven, and whose spirits are made perfectly just; God the Judge of all, and Jesus the Mediator of the new covenant; whose blood being sprinkled on their consciences, spoke peace and pardon to them; such as neither Abel's blood nor sacrifice could speak, Hebrews 12:22. From whence the apostle argues, that care should be taken not to neglect and despise the voice of Christ, who is now in heaven, and speaks from thence in his Gospel and ordinances; seeing they escaped not who rejected him that spoke on earth, at Mount Sinai, which was shaken by his voice; and the rather, since it appears from a prophecy in Haggai 2:6, that under the Gospel dispensation, not only the earth but the heavens would he shaken, Hebrews 12:25 which is an emblem of the shaking and removing the ordinances of the ceremonial law, that Gospel ordinances might take place, and remain for ever, Hebrews 12:27. Upon the whole, the apostle exhorts the believing Hebrews, that seeing they had received the immovable kingdom of grace, and were admitted into the Gospel dispensation, or church state; that they would hold fast the Gospel of the grace of God, and serve the Lord, according to his revealed will, with reverence and godly fear, which would be acceptable to him; or otherwise he would be a consuming fire; as he is to all the despisers and neglecters of his Gospel and ordinances, Hebrews 12:28.

XII.

In this chapter the writer takes up again the exhortation of Hebrews 10:19-39, pointing to the example of Jesus, encouraging those who are in trial, warning against sin, and especially the sin of rejecting Him who speaks to us from heaven.

Ch. 12. An exhortation to faithful endurance (1–3) and a reminder that our earthly sufferings are due to the fatherly chastisement of God (4–13). The need of earnest watchfulness (14–17). Magnificent concluding appeal founded on the superiority and grandeur of the New Covenant (18–24), which enhances the guilt and peril of apostasy (25–29).

CHAPTER 12

Hebrews 12:2. κεκάθικεν] Elz.: ἐκάθισεν. But the perfect, adopted into the Editt. Complut. Genev. Plant., as also by Bengel, Griesb. Matth. Lachm. Scholz, Bleek, Tisch. Bloomfield, Alford, Reiche, and others, has the preponderant attestation of all the uncials, most cursives, and many Fathers in its favour; and is likewise preferable on internal grounds, since it represents the having sat down as a result extending into the present time.

Hebrews 12:3. In place of the Recepta εἰς αὑτόν or εἰς αὐτόν, which has the support of D*** K L, almost all the cursives and many Fathers, there is found εἰς αὐτούς in א***, with Theodoret (τὸ εἰς αὐτοὺς ἀντὶ τοῦ εἰς ἑαυτούς), and in Cod. 17; εἰς ἑαυτούς, however, in א*, in the Peshito (quantum sustinuerit a peccatoribus, qui fuerunt adversarii sibi ipsis), in D* E*, together with their Latin version (recogitate igitur, talem vos reportasse a peccatoribus in vobis adversitatem), and in some mss. of the Vulgate; while the Sahidic and Armenian vss. entirely omit the words, and Lachm. Bleek, Tisch. 1 and 8, de Wette write εἰς ἑαυτόν. The latter, which is attested by A and the Vulgate (in semetipsum), indirectly also by D* E*, is to be held the original reading; the plural, on the other hand, to be rejected as devoid of sense.

ἀντικατέστητε] In place of this, Tisch. 2 writes, after L* 46, al., Chrys. ms. Theodoret, Theophyl. ms.: ἀντεκατέστητε. This form of the word (see on the twofold augment, Winer, Gramm., 7 Aufl. p. 69 f.) must, it is true, be adopted upon strong attestation, but is not in a position here to set aside the Recepta ἀντικατέστητς, where ἀντεκ. has against it the preponderating testimony of A D E L** א, etc. Rightly, therefore, has Tisch. restored ἀντικ. in the editt. vii. and viii.

Hebrews 12:5. Elz.: Υἱέ μου. D*, some seven cursives, as also the Latin translation in D E, have only Υἱέ. Bleek has on that account suspected μου, and enclosed it within brackets. External authority, however, does not warrant our deleting the pronoun. The occasion for its omission might be afforded by the occurrence of a similar initial letter in the following word, or by the text of the LXX. in which it is wanting.

Hebrews 12:7. εἰ παιδείαν ὑπομένετε] Instead of this, Matth. Lachm. Tisch. 1, 7 and 8, Delitzsch, Riehm (Lehrbegr. des Hebräerbr. p. 758), and Alford read εἰς παιδείαν ὑπομένετε, and Griesbach has placed εἰς upon the inner margin. In favour of εἰς pleads, it is true, the greatly preponderating authority of A D E (?) K L א, of more than thirty cursives, Vulg. It. Syr. Copt. Sahid. Aeth. Arm. Damasc. Procop., while εἰ is found only with Chrys. Theodoret, Theophyl. Slav. (?), and, as it seems, in many cursives. Nevertheless εἰς is inadmissible. For, whether εἰς παιδείαν is taken still with παραδέχεται, or, as Hofmann will have it, with μαστιγοῖ,—whereby, however, that which follows would become deformed,—or it be combined with ὑπομένετε, in any case παιδεία must be understood in the sense of “education,” whereas of a certainty, alike from that which precedes as from that which follows, the signification “chastisement” becomes a necessity. Consequently the Recepta εἰ παιδείαν ὑπομένετε is to be looked upon as that written by the author. The originality and correctness of this reading (defended also by Reiche, p. 115 sqq.) becomes manifestly apparent from the fact that upon its recognition Hebrews 12:7-8, in accordance with the usual accuracy of diction prevailing in the Epistle to the Hebrews, are in perfect mutual correspondence as type and antitype, alike as regards the protasis as also the apodosis.

In place of the Recepta τίς γάρ ἐστιν, we have, with Lachm. and Tisch., after A, א* Vulg. Sahid. Orig., to write merely: τίς γάρ.

Hebrews 12:8. Elz.: νόθοι ἐστὲ καὶ οὐχ υἱοί. With Lachm. Bleek, Tisch. 1 and 8, Delitzsch, Alford, we have to transpose into: νόθοι καὶ οὐς υἱοί ἐστε, after A D* and D*** [in Cod. E all the rest is wanting from πάντες, Hebrews 12:8, to the close of the Epistle] א, 17, 37, 80, al., Vulg. It. Chrys. (codd.) and Latin Fathers.

Hebrews 12:9. Elz.: οὐ πολλῷ μᾶλλον. But A D* א (D* א*** with the addition of δέ) have οὐ πολὺ μᾶλλον. Rightly preferred by Lachm. Bleek, Tisch. Alford.

Hebrews 12:15. In place of the received διὰ ταύτης, we have to adopt, with Lachm. Bleek, Tisch. 1 and 2, and Alford, after A, 17, 67** 80, 137, 238, Copt, etc., Clem. Chrys. (comment.): διʼ αὐτῆς; and in place of the Recepta πολλοί, with Lachm. Tisch. and Alford, after A א, 47, Clem. Theodoret: οἱ πολλοί. The article was lost sight of in the homoioteleuton πολλοί.

Hebrews 12:16. Lachm. (and Tisch. 2 and 7, as well as Alford, have followed him therein!) has placed in the text, from A C, the form of the word ἀπέδετο; but this, although not altogether unexampled (see Buttmann, Gramm. des neutestam. Sprachgebr. p. 40 f.), is manifestly corruption of the Recepta ἀπέδοτο, which is confirmed by the Cod. Sinait.

On the other hand, the reading ἑαυτοῦ, given by Lachm. Tisch. and Alford, merits, on account of its more decided attestation by A C D** and D*** א*, the preference over the Recepta αὑτοῦ or αὐτοῦ.

Hebrews 12:18. Elz.: ψηλαφωμένῳ ὄρει. ὄρει, furnished by D K L, in like manner, as it seems, by almost all cursives, Vulg. (ed. Clem.) Arab. Polygl. Slav. Athan. Theodoret, Damasc. Oecum., is wanting indeed in A C א, 17, 47, in many mss. of the Vulg., in Copt. Sahid. Syr. Arab. Erp. Aeth., with Chrys. (comment.), Theophyl. Mart. pap. Bed., and was already suspected by Mill (Prolegg. 1071) as a gloss, and then deleted by Lachm. and Tisch. 1 and 8, as likewise by Alford, is, however, indispensable, and is naturally called for by the opposition ἀλλὰ προσεληλύθατε Σιὼν ὄρει, Hebrews 12:22 (comp. also τοῦ ὄρους, Hebrews 12:20), as well as the confusion of idea in a πῦρ ψηλαφώμενον. Rightly, therefore, has Tisch. 2 and 7 placed ὄρει again in the text.

καὶ ζόφῳ] Elz.: καὶ σκότῳ. Against A C D* א* 17, 31, 39. al. Suspected by Griesb. Rightly rejected by Lachm. Bleek, de Wette, Tisch. Delitzsch, Alford. σκότῳ was introduced from the LXX. Deuteronomy 4:11; Deuteronomy 5:22.

Hebrews 12:19. In place of the Recepta προστεθῆναι, Lachm. in the stereotype edition had adopted προσθεῖναι, after A. Rightly, however, has he retained the Recepta in the larger edition. This reading is borne out by C D K L א, by, as it seems, all the cursives and many Fathers.

Hebrews 12:20. After λιθοβοληθήσεται, Elz. adds further: ἢ βολίδι κατατοξευθήσεται. Against all uncials (A C D K L M א), most min., all translations, and many Fathers. The words, deleted by Griesbach, Scholz, and all later editors, are a gloss from LXX. Exodus 19:13.

Hebrews 12:23. Elz.: ἐν οὐρανοῖς ἀπογεγραμμένων. But the decisive testimony of A C D L M א, 37, al. m., Syr. Copt. Vulg. and many Fathers demands the transposition adopted by Griesb. Scholz, Lachm. Bleek, Tisch. Alford, and others: ἀπογεγραμμένων ἐν οὐρανοῖς.

Hebrews 12:24. κρεῖττον λαλοῦντι] Elz.: κρείττονα λαλοῦντι. Against A C D K L M א, most min. Syr. Arr. Copt. Sahid. Armen. Vulg. al., and many Fathers.

Hebrews 12:25. Elz.: ἔφογον τὸν ἐπί τῆς γῆς παραιτησάμενοι χρηματίζοντα, πολλῷ μᾶλλον. Instead of this, however, we have to read, with Lachm. Bleek, de Wette, Tisch. (who, however, in the edit. vii. has given the preference to the verbum simplex ἔφυγον, over the verbum compositum ἐξέφυγον) Alford: ἐξέφυγον ἐπὶ γῆς παραιδησάμενοι τὸν χρηματίζοντα, πολὺ μᾶλλον, in that ἐξέφυγον (already approved by Grotius) is demanded by A C א* 57, 118, al. (Vulg. D, Lat. Slav. Epiph. in cant. cantic.: effugerunt), Cyr. Chrys. Philo Carpas. Oecum.; the deleting of the article τῆς before γῆς (already omitted in the Editt. Erasm. Complut. Colin., afterwards also by Bengel, Griesb. Matth. Scholz) is required by all the uncial mss. (including א), most min., and very many Fathers; further, the placing of the article τόν only after παραιτησάμενοι is required by A C D M א* Cyril. Damasc.; finally, πολύ is required by A C D* א, Sahid.

Hebrews 12:26. Elz.: σείω. But A C M א, 6, 47, al., Syr. Vulg. Copt. Sahid. Slav. Athan. Cyril. Cosm. Andr. Areth. have σείσω. Approved by Grotius, recommended by Griesb., rightly adopted by Lachm. Scholz, Bleek, Tisch. Alford, Reiche.

Hebrews 12:27. Recepta: τῶν σαλευομένων τὴν μετάθεσιν. Better accredited, however (by A C א*), is Lachmann’s order of the words: τὴν τῶν σαλευομένων μετάθεσιν, which on that account is to be preferred. Bleek and Tisch. 1 have entirely rejected the article τήν. It is wanting, however, only in D* and M.

Hebrews 12:28. The reading ἔχομεν, which Calvin, Mill (Prolegg. 750), Heinrichs, and others approve, and which Luther also followed in his translation, is unsuitable, and insufficiently attested by K א, more than twenty min., most mss. of the Vulg., Aeth. Cyr. Antioch., while the reading ἔχωμεν rests upon the testimony of A C D L M, etc., Copt. Syr. Aeth. al., Chrys. Theodoret, Damasc. al., as also a ms. of the Vulg.

In that likewise which follows, the indicative λατρεύομεν, which Griesbach has placed on the inner margin, stands in point of external attestation below the Recepta λατρεύωμεν. The former is found in K M א, about fifty min., with Athan., in mss. of Chrys., with Oecum. and Theophyl. On the other hand, A C D L, very many min. and many Fathers have λατρεύωμεν.

At the close of the verse the Recepta reads: μετὰ αἰδοῦς καὶ εὐλαβείας, instead of which, however, we have, with Lachm. Bleek, Tisch. and Alford, to adopt the reading (recommended also by Griesb.): μετὰ εὐλαβείας καὶ δέους, after A C D* א* 17, 71, 73, 80, 137, Copt. Sahid. Slav. ed. (al.: μετὰ δέους καὶ εὐλαβείας. Vulg.: cum metu et reverentia. D, Lat.: cum metu et verecundia).