Hebrews · Chapter 12

V. 1. Wherefore, being encompassed with a cloud-A great multitude, tending upward with a holy swiftness.

Of witnesses-Of the power of faith.

Let us lay aside every weight-As all who run a race take care to do. Let us throw off whatever weighs us down, or damps the vigour of our Soul. And the sin which easily besetteth us-As doth the sin of our constitution, the sin of our education, the sin of our profession.

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 agonistæ, 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] nefov marturwn. Both the Greeks and Latins frequently use the term cloud, to express a great number of persons or things; so in Euripides, Phœniss. ver. 257: nefov aspidwn puknon, 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] euperistaton amartian. 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. euperistatov is derived from eu, well, peri, about, and isthmi, 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] trecwmen ton prokeimenon hmin agwna. Let us start, run on, and continue running, till we get to the goal. This figure is a favourite among the Greek writers; so Euripides, Alcest,, ver. 489: ou ton daJgwna prwton an dramoimeJgw. This is not the first race that I shall run. Id. Iphig. in Aulid., ver. 1456: deinouv agwnav dia se keinon dei dramein. He must run a hard race for thee. This is a race which is of infinite moment to us: the prize is ineffably great; and, if we lose it, it is not a simple loss, for the whole soul perishes.

Verse 1. By a bold but rhetorical figure, the apostle, in the beginning of this chapter, represents the patriarchs, judges, kings, prophets, and righteous men, whose faith he had celebrated in the preceding chapter, after having finished their own labours, combats, and sufferings with honour, as standing round and looking on the believing Hebrews while running the Christian race. He therefore exhorts them to exert themselves strenuously in the presence of such spectators. But, above all, to fix their attention on Jesus, whom also he represents as looking on, because his graces, virtues, and sufferings were far more remarkable, and far more worthy of imitation than those of the ancients, whose great actions he had celebrated. Wherefore seeing we also — Or even we. The apostle joins himself with these Hebrews, not only the better to insinuate the exhortation into their minds thereby, but also to intimate, that the strongest believers stand in need of the encouragement here given; are compassed about — Like combatants in the Grecian games; with so great a cloud — So great a multitude; of witnesses — Of the power of faith; even of all the saints of the Old Testament, who, as it were, stand looking on us in our striving, running, wrestling, and fighting; encouraging us in our duty, and ready to bear witness to our success with their applauses. Let us lay aside every weight — As all who run a race take care to do; let us throw off whatever weighs us down, or damps the vigour of our souls, especially all worldly afflictions and delights; all worldly hopes, fears, cares, and friendships; whatever would encumber us in running, would impede our progress, or draw us from our duty; and the sin which doth so easily beset us — Namely, the slavish fear of men, or of any loss or suffering that may befall us; or the sin of our constitution, the sin of our education, or that of our profession. The original expression is, literally, the sin which stands conveniently around us, or the well-circumstanced sin; which is well adapted to our circumstances and inclinations; consequently is easily committed; let us run with patience — And perseverance, as the word upomonh also signifies; the race — Of Christian experience, duty, and suffering; that is set before us — And is necessary to be run by us before we can obtain the prize.

Verse 1. Wherefore, seeing we also are compassed about with so great a cloud of witnesses. Confessors and martyrs of the ancient church are here supposed to be the spectators of our course, and we are here called upon to follow these veterans of the faith. Their number is such that they are said to be a cloud, like the assembled multitudes seen on special occasions to witness some extraordinary spectacle. Nor is it the celestial host only that are interested in this contest; we are also compassed about with a cloud of enemies from earth and hell, who with eagerness observe the manner in which we acquit ourselves. All feel some sort of interest in our failure or success.

Let us lay aside every weight, a word which comprises all the impediments in our course. The fear of man, which holds the conscience in bondage. The cares of this life, by which we are in danger of being laden as with thick clay, instead of living by faith and trusting the Lord. The love of riches, and resting in created good, is also an impediment in our course. All these must be laid aside, with every other hindrance, if we would so run as to obtain.

And the sin which doth so easily beset us. Euteristaton is difficult to translate. Montanus reads, aperistaton, circumstans peccatum, the sin which surrounds us. Erasmus favours the English reading, the sin which easily circumvents us. The Mons version reads, Des liens du peché qui nous serre si ettroittement, the bonds of sin which so closely beset us. This sin may be best discovered by reading over the book of conscience, to detect concupiscence in all its forms; the passions in all their characters, pride, anger, unholy desire, intemperance, and habits injurious to piety. Let us run with patience the race that is set before us. Whatever is done for God must be done according to his will. It is not mere exertion that is required, but such as is well directed; not mere running, but running according to rule, or the faster we go the farther we shall be from the mark. The course is laid out, and “set before us,” and we must keep within the prescribed limits. In matters of faith we are not left to human conjecture, nor to our own speculations, but must be guided implicitly by the oracles of God. In practical religion we are not to devise means of our own for pleasing God, nor prescribe modes of worship or of discipline in his church, but strictly conform ourselves to his requirements. In all our enquiries after truth, and in all holy obedience, the sacred scriptures must be our only rule. Those who take reason alone as their guide, or make that the standard of truth, are in a fair way of running into error, and of being finally lost. The most fatal heresies have at all times been introduced by setting up human reason in opposition to revelation, and judging of things, not by the written word, but according to our own conceptions of fitness and propriety. He that would run the christian race with success must make the word of God the test and the standard of all he is to believe and do, it must be the light unto his feet and the lamp unto his path. In commencing this race it is of great importance to see that we begin right; the starting point must be repentance towards God, and faith in our Lord Jesus Christ, the two constituent parts of all true religion. Depending alone on the blood of the cross for salvation is the way that God has marked out, to the exclusion of every other; and during the whole of our course we must be looking for the mercy of our Lord Jesus Christ unto eternal life. No righteousness of our own, no exertions, no diligence will do without this; we shall either grow tired in our race and draw back, or if we persevere in a mere profession it will end in disappointment. So many difficulties and dangers are in the way that we must run with patience the race that is set before us. Many difficulties present themselves at the commencement, but they are not all over as soon as we set out; new trials will attend on every step we take. We may have to begin our course alone, and to go on alone, while those of our own house may rise up against us, but we are to stop for no difficulties; the path to glory has alway been strewed with thorns, and it is through much tribulation we must enter the kingdom. We may meet with worldly losses, with adverse providences, and dire reproach; but we must not go out of our way to avoid them, but take up our cross and follow Jesus. Our race will soon be ended, and faith and patience will enable us to finish it with joy.

1. Wherefore—In view of the facts of the episode of chapter 11—the glories of faith and its champions. Let us resume the exhortation begun at Hebrews 10:19, interrupted by chap. 11, and from this point essentially continued through the remainder of the epistle. We also—The also connecting the we with the sublime roll of worthies. We, and not the Judaists, are in their line; our faith is their faith. A cloud of witnesses— Lunemann denies that the witnesses are represented to be spectators, and so the passage does not, as many think, picture to us a figurative race-course in the campus, with a crowd of departed saints watching us from their high seats while we run the race of faith in which they were our predecessors. Undoubtedly, after the manner of Paul, the word witness, as noun or verb, is, in its different meanings, a reigning word here. The Greek word, obscured in our English translation, appears in Hebrews 11:2, 4, 5, 39, where the heroes of faith are witnessed or attested by God. Here the witnessed become witnesses; those who were testified to now testify, namely, to the grandeur of the faith. The additional meaning of spectators, namely, of our race, by which they become not only testifiers to the faith, but watchers of our career of faith, is derived from the position assigned them in the picture. So that, triply, they are the witnessed to of God, the witnesses for faith, and the watching witnesses of our faith-course. We run the heavenly race under the eye of the heroes who are attested of God as heroes of the true faith. The word cloud is often used by Greek writers to figure a crowd of men; here, with allusion to the elevated position of the spectators in the heavens, as in a high gallery, around and above the racers. Every weight—That would impede our fleetness. The Greek word ‘Ogkov denotes a swelling, especially of superfluous flesh; and this the ancient racer removed by fasting and exercise. It, therefore, very strikingly expresses any impediment, intrinsic to the person, to a rapid race. As the Greek word is also applied to the swell of a bombastic style, Bengel interprets here of spiritual pride. The Greek medical writers used the term for all burdening and enfeebling obesity, and recommended gymnastics as its remedy. So easily beset us—The Greek adjective, euparistatov, may signify either something standing around us, something placing itself around us, or something placed around us. It may figure sin as an enemy surrounding or meeting us whichever way we turn, or as a garment or personal appendage fitted about us. The ancient racer stripped himself of every unnecessary apparel. And so as weight refers to intrinsic and personal impediments, besetment may imply any extraneous surrounding hinderance. With (rather, through) patience—Energetic persistence. We are told (Hebrews 10:3) of the need of patience as an accompaniment, but here it is the main means or method of running the successful race. We are to put forth all our inherent energy, incited by the divinest motives. The race—The whole heroic work of faith wrought by the heroes of chap. xi is here compressed into this one conception of race. The witnesses once ran the same race that we now run. Set (or, rather, Greek, lying) before us— The solemn task of our earthly probation.

V. 2. Looking-From all other things.

To Jesus-As the wounded Israelites to the brazen serpent. Our crucified Lord was prefigured by the lifting up of this; our guilt, by the stings of the fiery serpents; and our faith, by their looking up to the miraculous remedy. The author and finisher of our faith-Who begins it in us, carries it on, and perfects it.

Who for the joy that was set before him-Patiently and willingly endured the cross, with all the pains annexed thereto.

And is set down-Where there is fulness of joy.

Verse 2. Looking unto Jesus] aforwntev. 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] archgov, 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 brabeuv, 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, teleiwthv, 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 40:6Psalm 40:6-8, &c., in tasting death for 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 “Hebrews 10:5”, &c. There are 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, &c., in the 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 2. Looking — Aforwntev, literally, looking off, from all other things; unto Jesus — As the wounded Israelites looked to the brazen serpent. Our crucified Lord was prefigured by the lifting up of this; our guilt by the stings of the fiery serpents; and our faith by their looking up to the miraculous remedy; the author and finisher of our faith — Who called us out to this strenuous yet glorious enterprise, who animates us by his example, and supports us by his grace, till the season comes in which he shall bestow upon us the promised crown; or who begins it in us, carries it on, and perfects it. Who for the joy that was set before him — Namely, that of bringing many sons unto glory; or, who, in consideration of that glory and dignity his human nature should be advanced to, as a reward of his labours and sufferings, and of that satisfaction and pleasure he should take in the happiness of his members, procured for them by his incarnation, life, and death; patiently and willingly endured the cross — The ignominious and painful death of crucifixion, with all the torture and misery connected therewith; despising the shame — Not accounting the disgrace which attended his sufferings so great an evil as for fear thereof to neglect the prosecution of his great and glorious design. He did not faint because of it; he regarded it not, in comparison of the blessed and glorious effect of his sufferings, which was always in his eye. And is set down, &c. — Where there is fulness of joy for evermore. See on Hebrews 1:3; 8:1.

Ver. 2. Looking unto Jesus. In this race we have not only the example of old-testament saints, who by a sublime figure of the apostle’s are summoned from their seats in glory to be witnesses of our conflict, but we have also the example of Christ himself to stimulate us in our course. He entered on his work under every possible discouragement, but suffered nothing to hinder him till he had fully completed it, and is now set down at the right hand of God. Christ however is not only set before us as our example, he is also the fountain from whence all our strength and sufficiency is to be derived. We are therefore to look to his grace to support us, and to his example to stimulate us. He was encouraged in his great and arduous career by looking at the joy that was set before him; there is also a joy set before us, which we may hope to obtain by looking unto Jesus.

This does not intend any distinct or particular act, but the constant exercise of faith in him. It is a looking off from other objects, so as not to have our attention fixed, or our course impeded by them, like a traveller who pursues his journey, and passes by innumerable objects comparatively unobserved. We are apt to be discouraged by the difficulties of the way, but we must not look at them, but unto Jesus, to be constantly replenished from his fulness. In seasons of darkness, when providence seems to be against us, when without are fightings and within are fears, let us wait upon the Lord, and be of good courage, and he will strengthen our hearts. When overwhelmed with a sense of guilt and unworthiness, surrounded with temptations, and full of innumerable wants, let us still look to Jesus, who is able to supply them all, and to his atoning blood, which can cleanse us from all unrighteousness. In the use of appointed means let us look to him for success, and keep a steady eye on his sacrifice and mediation. Turning away from him, or losing a sight of his cross, all our energies will fail; there is no heart in religion, no spiritual strength in its professors, unless he is made the centre and the life of all. We shall neither run the race, nor win the prize.

2. Looking unto—Mainly as our example, as the next verse shows. Jesus ran the most arduous race of all, and attained the loftiest final seat of all. So that, while we are looking unto him, he is looking down upon us, a most divine witness and spectator of our race. The heroes of chap. xi, we, and Jesus, are all in the same inclusion, Jesus being supreme exemplar and real founder of the whole. Author… finisher… our faith—The word our, as is indicated by the italics, is not in the Greek, but the article the—the faith. Hence the meaning is, not that Jesus is the author or inspirer of faith in us; but that he is the beginner and founder of the faith of all the roll, by being their great suffering and conquering example, as described in words following. Finisher—He finished the faith by his own triumphant example, whereby he ascended to heaven and made like faith and like triumph possible to us. The joy set before him—Of being triumphant and glorified head of a glorified body of saints in heaven. Compare Romans 8:29. Set before him—By the God and Father of our Lord Jesus Christ. Endured the (or, rather, a) cross—The meaning is, not that he endured the, that is, some specially appointed cross, but that he endured such a thing as a cross. Despising (omit the, which is not in the Greek) shame— That is, not simply the one shame of crucifixion, but every thing in the nature of ignominy that could be heaped upon him. Is set—Rather, actively, has taken his seat. From endurance on earth he passes to the throne of heaven, and there now sits. Herein he is the deepest of all sufferers and the most triumphant of all victors; a perfect and supreme example of which we are the little imitators.

V. 3. Consider-Draw the comparison and think. The Lord bore all this; and shall his servants bear nothing?

Him that endured such contradiction from sinners-Such enmity and opposition of every kind.

Lest ye be weary-Dull and languid, and so actually faint in your course.

Verse 3. For consider him] analogisasqe--ina mh kamhte, taiv yucaiv--eklumenoi. 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 kamnein, to be weary or exhausted; ekluesqai, to be dissolved, disheartened, or to have lost all bravery and courage.

Verses 3, 4. For consider him — Draw the comparison and think; the Lord bore all this, and shall his servants bear nothing? If he suffered, if he endured such things, why should not we do so also? If he, though so great, so excellent, so infinitely exalted above us; yet endured such contradiction of sinners — Such grievous things, both in words and deeds, from his enemies; against himself — Ought not we to do so too, if called to it? Consider this; lest ye be wearied — By the greatness and length of your trials and sufferings; and faint in your minds — Lest your hearts should fail you, and you should draw back, partially or totally, from the profession of the gospel. Ye have not yet resisted unto blood — Your sufferings are far short of those which Christ endured. He grants that they had met with many sufferings already, but their enemies had been so restrained that they had not proceeded to take their lives, or to inflict wounds and bruises upon their bodies. By which the apostle intimates two things: 1st, That those who are engaged in the profession of the gospel have no security that they shall not be called to the utmost and last sufferings, by laying down their lives on account of it; and 2d, That whatever befalls us on this side martyrdom, is to be looked on as a fruit of divine tenderness and mercy. Striving against sin — Or against violent and injurious persons, and in opposing men’s wicked practices, and your own sinful inclinations, lusts, and passions.

Ver. 3. Lest ye be wearied and faint in your minds. Such are the unhappy effects of human depravity that we are ever prone to depart from God, to grow weary in welldoing, and faint in our minds. After having enjoyed communion with God, been more assiduous in searching his word, more constant and fervent in holy duties, more decided in the exercise of self- denial, and after enjoying a full sense of pardoning mercy, there is still a danger of declining in spirituality, and in the ardour of our love. In the performance of public duties we too soon grow weary. Those who preach the word are apt to be discouraged, if they labour without apparent success. Such was the case with Isaiah, who cried out despondingly, Who hath believed our report, and to whom is the arm of the Lord revealed? Jeremiah also was so disheartened that he was ready to say he would speak no more in the name of the Lord. In hearing the word, when we are not comforted, we are apt, like the Hebrews, to become dull of hearing. In prayer, when no answer is given, or the blessing seems to be withheld, it is the same. So difficult is it to walk by faith, and live by faith, and keep up a close communion with God. Under persecutions and reproaches, worldly losses or the loss of friends, we are apt to sink and die; many indeed have fainted under such circumstances, and walked the ways of God no more. The only remedy is still to be looking unto Jesus, and consider how he endured the contradiction of sinners against himself, made higher than the heavens, a series of contradictions which heightened the obloquy and the shame of the cross. He was derided by Herod, reviled and mocked by the jews, smitten by the rabble, scourged by Pilate, and crucified on Calvary. Yet he threatened not, but was led like a lamb to the slaughter, and as a sheep dumb before its shearers, so he opened not his mouth. All this he endured for our sakes, and for ours only. Let us not faint therefore under the light afflictions we may meet with by the way, but be willing to endure all things for his sake, nor count our lives dear unto us that we may finish our course with joy.

3. ADMONITORY.—Review your past history as of cheerful and hopeful, yet fearful, endurance, 3-17.

3. For consider him—Our author pauses to hold the suffering phase of the victorious Exemplar before their mind’s eye steadily. Think of his old-time endurances, and that will explain and lighten your own. His Father, permissively, exposed him to trials; so then realize that your trials are the dealings of a Father.

We may lose the connexion here by not keeping in mind that the chastisements of 4-13 all refer primarily to the persecutions the Hebrews had to endure from their unbelieving adversaries. Not that the specific acts of persecution were preordained of God; but the endurance of trials is part of our probation, and it is a cheering explanation to interpret every infliction as a divine discipline. Endured such contradiction— Contradiction, a pregnant term, including all that the sinners referred to inflicted. Lest ye be wearied—In order that ye may not falter and apostatize. Faint—Exhausted by the wearing contest; forgetting your Exemplar, and losing sight of the final exaltation.

V. 4. Unto blood-Unto wounds and death.

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.] prov thn amartian antagwni zomenoi. An allusion to boxing at the Grecian games. In the former passages the apostle principally refers to the foot races.

Verses 3, 4. For consider him — Draw the comparison and think; the Lord bore all this, and shall his servants bear nothing? If he suffered, if he endured such things, why should not we do so also? If he, though so great, so excellent, so infinitely exalted above us; yet endured such contradiction of sinners — Such grievous things, both in words and deeds, from his enemies; against himself — Ought not we to do so too, if called to it? Consider this; lest ye be wearied — By the greatness and length of your trials and sufferings; and faint in your minds — Lest your hearts should fail you, and you should draw back, partially or totally, from the profession of the gospel. Ye have not yet resisted unto blood — Your sufferings are far short of those which Christ endured. He grants that they had met with many sufferings already, but their enemies had been so restrained that they had not proceeded to take their lives, or to inflict wounds and bruises upon their bodies. By which the apostle intimates two things: 1st, That those who are engaged in the profession of the gospel have no security that they shall not be called to the utmost and last sufferings, by laying down their lives on account of it; and 2d, That whatever befalls us on this side martyrdom, is to be looked on as a fruit of divine tenderness and mercy. Striving against sin — Or against violent and injurious persons, and in opposing men’s wicked practices, and your own sinful inclinations, lusts, and passions.

Ver. 4. Ye have not yet resisted unto blood, alluding to the cest, where the combatants fought with mufflers in their hands, and sometimes gave a deadly blow. Therefore, oh Hebrews, do not give up the contest; you are not yet killed, only fight on, and the victory and the crown are yours for ever.

4. Have not yet resisted—Rather, (Greek aorist,) ye did not resist; spoken as of a particular time. The most obvious recent time is at the persecution under Ananus, and martyrdom of St. James, two years previously. See our Introduction to the Epistle of James. Unto blood—As Jesus did, and as some of their leaders had, Hebrews 13:7. Yet— Though that may yet come. Taunts, exclusions, loss of property, they had endured; but they were still alive. Even in the days of Stephen. Stephen was, perhaps, the only executed martyr. But this was a later generation of Jerusalem Christians, and though they were victimized by the oppressive hierarchy, they were not slain. Striving—Antagonizing; a palestric term borrowed from the boxing match, as verse 1 borrows from the race course. If Christians would use the same energy for good as sinners do for the bad, what heroic Christians would they often be! Against sin—The iniquity of your unbelieving opponents.

V. 5. And yet ye seem already to have forgotten the

exhortation-Wherein God speaketh to you with the utmost tenderness. Despise not thou the chastening of the Lord-Do not slight or make little of it; do not impute any affliction to chance or second causes but see and revere the hand of God in it.

Neither faint when thou art rebuked of him-But endure it patiently and fruitfully. Proverbs 3:11, &c.

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] mh oligwrei paideiav kuriou. 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.

Verses 5-8. And ye have forgotten, &c. — As if he had said, If you faint it will appear you have forgotten, the exhortation — Wherein God speaks to you with the utmost tenderness; as unto his own dear children, saying, My son, despise not thou — Do not slight or make light of; the chastening of the Lord — Do not impute it to chance or to second causes, but see and revere the hand of God in it; account it a great mercy, and improve it; nor faint, and sink, when thou art rebuked of him — But endure it patiently and fruitfully, avoiding the extremes of proud insensibility and entire dejection. For — All such dispensations spring from love; therefore neither despise them nor faint under them; whom the Lord loveth he chasteneth — Or correcteth for their faults, in order to their amendment; and that he may try, exercise, and thereby increase their faith, hope, love, resignation, patience, meekness, and other graces; and that he may purify them by such fires, as gold and silver are purged in the furnace from their dross. And scourgeth — With seeming severity; every son whom he receiveth — Into his peculiar favour. See note on Proverbs 3:11, 12, &c. If ye endure, &c. — If God correct you, and cause you to endure chastening, he dealeth with you as wise and affectionate parents deal with their beloved sons; for what son is he whom the father — Namely, the person who performs the duty of a father; chasteneth not — More or less? There are scarce any children who do not sometimes need correction, and no wise and good parent will always forbear it. But if ye be without chastisement — “If ye pass your lives without experiencing sickness of any kind, or worldly losses, or affliction in your families, or death of children, or injuries from your neighbours, or any of the other troubles to which the children of God are exposed, certainly you are treated by your heavenly Father as bastards, and not as sons.” Ye are not owned by God for his children.

Ver. 5. Despise not the chastening of the Lord, nor faint when thou art rebuked of him. This quotation from Proverbs 3:11, though chiefly intended to encourage the desponding Hebrews, conveyed at the same time a tacit reproof, as they had “forgotten the exhortation which spoke to them as children.” Not having the word of truth dwelling in us richly is oftentimes the reason why we sink under troubles, and are not prepared to meet them. — There are two extremes against which we are here guarded, — that of despising divine chastisement, and that of fainting under it. We may be said to despise or make light of our troubles when we overlook the hand of God in them, or consider them merely as the effect of second causes. The prophet complained of this, saying, “when thy hand is lifted up, they will not see.” Also when the end and design of affliction is not duly considered, we may be said to despise the chastening of the Lord. All afflictions are sent as rebukes, as a refiner’s fire to take away the dross of sin. Joseph’s brethren are brought into distress to remind them of their former cruelty. Shimei was sent to curse David, to bring his sin and transgression to remembrance. To be unaffected and unmoved by affliction, is another way of despising God’s correcting hand, which is intended to soften the heart, and bow our will in deep subjection under it, like David when he went up weeping to mount Olivet with his head uncovered. 2 Samuel 15:30. Or like good Hezekiah, who mourned as a dove, while his eyes failed with looking upward. Isaiah 38:14. Wicked men are like Judah, of whom the prophet says, Thou hast stricken them, but they have not grieved. Jeremiah 5:3.

On the other hand, we are equally in danger of fainting in the day of adversity, because our strength is small. Proverbs 24:10. Under accumulated sorrows Job himself was ready to faint. Jonah wished in himself to die: and Rebekah exclaimed, what good shall my life do me. To this state of mind we are to oppose the considerations suggested by the apostle to the Hebrews, that if we believe in Christ all our afflictions are the chastenings of a Father’s hand, that he deals with us as with sons, that we may not be condemned with the world. That all his children endure chastisement; he rebuketh every son whom he receiveth into his family, not for his own pleasure, but that we may be made partakers of his holiness.

5. Ye have forgotten—Perhaps this is truly a question: have ye forgotten? It then becomes a gentle, yet reproving reminder. Children—Greek, sons. Chastening—Inflictions intended to reform, not to punish with irrevocable retribution. The good are disciplined, the incorrigible are vindicatively punished. When we suffer let us remember our sins, and be submissive. But our author puts it better even than this. When we suffer let us see in it a proof of our divine sonship, a promise of our own improvement, and rejoice.

V. 6. For-All springs from love; therefore neither despise nor faint.

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.] Mastigoi de panta uion, on paradexetai. 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: ˆb-ta bakw hxry uchab eth-ben yirtseh. Now, balw may be a noun, compounded of the conjunction w vau, “and,” the comparative particle k ke, “as” or “like;” and ba ab, “a father:” or it may be the third person preterite kal of bak caab, “he spoiled, wasted, marred, ulcerated,” compounded with the conjunction w 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 hxr 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 3:12 is wrong.

Verses 5-8. And ye have forgotten, &c. — As if he had said, If you faint it will appear you have forgotten, the exhortation — Wherein God speaks to you with the utmost tenderness; as unto his own dear children, saying, My son, despise not thou — Do not slight or make light of; the chastening of the Lord — Do not impute it to chance or to second causes, but see and revere the hand of God in it; account it a great mercy, and improve it; nor faint, and sink, when thou art rebuked of him — But endure it patiently and fruitfully, avoiding the extremes of proud insensibility and entire dejection. For — All such dispensations spring from love; therefore neither despise them nor faint under them; whom the Lord loveth he chasteneth — Or correcteth for their faults, in order to their amendment; and that he may try, exercise, and thereby increase their faith, hope, love, resignation, patience, meekness, and other graces; and that he may purify them by such fires, as gold and silver are purged in the furnace from their dross. And scourgeth — With seeming severity; every son whom he receiveth — Into his peculiar favour. See note on Proverbs 3:11, 12, &c. If ye endure, &c. — If God correct you, and cause you to endure chastening, he dealeth with you as wise and affectionate parents deal with their beloved sons; for what son is he whom the father — Namely, the person who performs the duty of a father; chasteneth not — More or less? There are scarce any children who do not sometimes need correction, and no wise and good parent will always forbear it. But if ye be without chastisement — “If ye pass your lives without experiencing sickness of any kind, or worldly losses, or affliction in your families, or death of children, or injuries from your neighbours, or any of the other troubles to which the children of God are exposed, certainly you are treated by your heavenly Father as bastards, and not as sons.” Ye are not owned by God for his children.

6. Loveth… chasteneth—Even the attacks of persecutors, though neither appointed nor approved by God, yet when they come are by him used as trials by which we, if rightly using them, are bettered, and prepared to reign with the Jesus with whom we suffer. Receiveth—Accepts and treats as his son.

V. 7. Whom his father chasteneth not-When he offends.

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.”

Verses 5-8. And ye have forgotten, &c. — As if he had said, If you faint it will appear you have forgotten, the exhortation — Wherein God speaks to you with the utmost tenderness; as unto his own dear children, saying, My son, despise not thou — Do not slight or make light of; the chastening of the Lord — Do not impute it to chance or to second causes, but see and revere the hand of God in it; account it a great mercy, and improve it; nor faint, and sink, when thou art rebuked of him — But endure it patiently and fruitfully, avoiding the extremes of proud insensibility and entire dejection. For — All such dispensations spring from love; therefore neither despise them nor faint under them; whom the Lord loveth he chasteneth — Or correcteth for their faults, in order to their amendment; and that he may try, exercise, and thereby increase their faith, hope, love, resignation, patience, meekness, and other graces; and that he may purify them by such fires, as gold and silver are purged in the furnace from their dross. And scourgeth — With seeming severity; every son whom he receiveth — Into his peculiar favour. See note on Proverbs 3:11, 12, &c. If ye endure, &c. — If God correct you, and cause you to endure chastening, he dealeth with you as wise and affectionate parents deal with their beloved sons; for what son is he whom the father — Namely, the person who performs the duty of a father; chasteneth not — More or less? There are scarce any children who do not sometimes need correction, and no wise and good parent will always forbear it. But if ye be without chastisement — “If ye pass your lives without experiencing sickness of any kind, or worldly losses, or affliction in your families, or death of children, or injuries from your neighbours, or any of the other troubles to which the children of God are exposed, certainly you are treated by your heavenly Father as bastards, and not as sons.” Ye are not owned by God for his children.

7. If—More properly an affirmation without an if: It is for discipline that ye are suffering; God is dealing with you as with sons. These Hebrew Christians were the sons, and the persecutions they endured were a divine discipline. 8. Nay, these persecutions are a proof of sonship, and should call forth a filial feeling. All—The sons, as in the catalogue of chapter 11, and as in the case of we, (verse 1,) and of Jesus, verse 2. Suffering is the necessary condition of divine heroism, the badge of divine sonship, from the highest Son to the humblest. Bastards—Offspring of the harlot, and not sons of God. Such were the Judaic oppressors; sons of an adulterous Church, and exempt from the hierarchical persecution.

V. 8. Of which all sons are partakers-More or less.

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 paideia does not imply stripes and punishments, but the whole discipline of a child, both at home and at school.

Verses 5-8. And ye have forgotten, &c. — As if he had said, If you faint it will appear you have forgotten, the exhortation — Wherein God speaks to you with the utmost tenderness; as unto his own dear children, saying, My son, despise not thou — Do not slight or make light of; the chastening of the Lord — Do not impute it to chance or to second causes, but see and revere the hand of God in it; account it a great mercy, and improve it; nor faint, and sink, when thou art rebuked of him — But endure it patiently and fruitfully, avoiding the extremes of proud insensibility and entire dejection. For — All such dispensations spring from love; therefore neither despise them nor faint under them; whom the Lord loveth he chasteneth — Or correcteth for their faults, in order to their amendment; and that he may try, exercise, and thereby increase their faith, hope, love, resignation, patience, meekness, and other graces; and that he may purify them by such fires, as gold and silver are purged in the furnace from their dross. And scourgeth — With seeming severity; every son whom he receiveth — Into his peculiar favour. See note on Proverbs 3:11, 12, &c. If ye endure, &c. — If God correct you, and cause you to endure chastening, he dealeth with you as wise and affectionate parents deal with their beloved sons; for what son is he whom the father — Namely, the person who performs the duty of a father; chasteneth not — More or less? There are scarce any children who do not sometimes need correction, and no wise and good parent will always forbear it. But if ye be without chastisement — “If ye pass your lives without experiencing sickness of any kind, or worldly losses, or affliction in your families, or death of children, or injuries from your neighbours, or any of the other troubles to which the children of God are exposed, certainly you are treated by your heavenly Father as bastards, and not as sons.” Ye are not owned by God for his children.

V. 9. And we reverenced them-We neither despised nor fainted under their correction.

Shall we not much rather-Submit with reverence and meekness. To the Father of spirits-That we may live with him for ever. Perhaps these expressions, fathers of our flesh, and Father of spirits, intimate that our earthly fathers are only the parents of our bodies, our souls not being originally derived from them, but all created by the immediate power of God; perhaps, at the beginning of the world.

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.

Verses 9-11. Furthermore, we have had fathers of our flesh — Natural parents, from whom we derived our bodies and mortal lives; which corrected us — For our faults; and we gave them reverence — Submitted patiently and quietly to their discipline, neither despising nor fainting under their correction; and shall we not much rather — From the strictest principles of filial duty; be in subjection — Submit with reverence and meekness; unto the Father of spirits — Who has regenerated our souls; and live — And thereby at length obtain eternal life, as a reward of our patience and obedience. “Here the apostle seems to have had Deuteronomy 21:18 in his eye, where the son that was disobedient to his father was ordered to be put to death. This is one of the many instances in which the apostle conveys the most forcible reason in a single word.” By distinguishing between the fathers of our flesh, and the Father of our spirits, the apostle seems to teach us that we derive only our flesh from our parents, but our spirits from God. See Ecclesiastes 12:7; Isaiah 57:16; Zechariah 12:1. For they verily for a few days — During our nonage, (so our corrections shall last only during our abode in this world, and how few are even all our days here!) chastened us after their own pleasure — As they thought good, though frequently they erred therein, either by too much indulgence or severity; but he — God, always, unquestionably; for our profit — That our corrupt inclinations might be more and more purged out, and a heavenly, divine nature more and more implanted in us; that we might be partakers of his holiness — That is, of himself, his glorious image, and heavenly divine nature. Now no chastening — Whether from God or man; for the present — That is, at the time it is inflicted; seemeth to be joyous, but grievous — Is not cause of joy, but of sorrow, to the person chastised; nevertheless afterward — Not indeed of its own nature, but being blessed and sanctified by God; it yieldeth the peaceable fruit of righteousness — That holiness and reformation which gives peace of conscience; to them who are exercised thereby — That receive the exercise as from God, and improve it according to his will. See on Isaiah 32:17.

9. Furthermore—The parallelism of the divine Fatherhood with the human tells infinitely for the former, and for the rightness of the chastisement. The human is often capricious, the divine always right. Fathers of our flesh… Father of spirits—Here appears a clear distinction between the origin of our flesh, or bodies, in the course of nature from our parents, and the origin of our spirits, above nature, from God. Not without some apparent reason have some of the earliest and greatest Christian doctors distinguished between the vegetable, the animal, and the spiritual elements in our natures. The first, man shares in common with all vegetable nature, being the vis formativa, the formative energy, the organizing principle, the plastic power which forms the body according to its type; which is simply the divine agency, as cause of causes, acting under form of finite causations and successions. It implies no thought or personal intelligence in the organism itself. Next comes the animal soul, a sensibility of the five senses to external objects, with powers of association, and impulses to action in accordance with the forces of impressions. Both these are the offspring of the course of nature. Above them, and embracing and absorbing them into itself, is the spirit, whereby man is cognizant of the Infinite, and knows God, and is conscious of himself, and learns his own immortality. As this comes from God alone, so human parents are only the fathers of our flesh, while God is the Father of spirits. And these views, perhaps, furnish a settlement of the dispute between the Traducianists, who believed that the entire human soul is born of the human parent, and the Creationists, who held that all souls are created. The human spirit is created, the vegetable and animal elements in man are born. And physiology seems to show that the human embryo passes through these three stages. See notes on 1 Corinthians 15:44. In subjection… and live—Live, namely, that spiritual life which depends upon our obedient subjection unto the Father of spirits.

V. 10. For they verily for a few days-How few are even all our day on earth!

Chastened us as they thought good-Though frequently they erred therein, by too much either of indulgence or severity. But he always, unquestionably, for our profit, that we may be partakers of his holiness-That is, of himself and his glorious image.

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.

Verses 9-11. Furthermore, we have had fathers of our flesh — Natural parents, from whom we derived our bodies and mortal lives; which corrected us — For our faults; and we gave them reverence — Submitted patiently and quietly to their discipline, neither despising nor fainting under their correction; and shall we not much rather — From the strictest principles of filial duty; be in subjection — Submit with reverence and meekness; unto the Father of spirits — Who has regenerated our souls; and live — And thereby at length obtain eternal life, as a reward of our patience and obedience. “Here the apostle seems to have had Deuteronomy 21:18 in his eye, where the son that was disobedient to his father was ordered to be put to death. This is one of the many instances in which the apostle conveys the most forcible reason in a single word.” By distinguishing between the fathers of our flesh, and the Father of our spirits, the apostle seems to teach us that we derive only our flesh from our parents, but our spirits from God. See Ecclesiastes 12:7; Isaiah 57:16; Zechariah 12:1. For they verily for a few days — During our nonage, (so our corrections shall last only during our abode in this world, and how few are even all our days here!) chastened us after their own pleasure — As they thought good, though frequently they erred therein, either by too much indulgence or severity; but he — God, always, unquestionably; for our profit — That our corrupt inclinations might be more and more purged out, and a heavenly, divine nature more and more implanted in us; that we might be partakers of his holiness — That is, of himself, his glorious image, and heavenly divine nature. Now no chastening — Whether from God or man; for the present — That is, at the time it is inflicted; seemeth to be joyous, but grievous — Is not cause of joy, but of sorrow, to the person chastised; nevertheless afterward — Not indeed of its own nature, but being blessed and sanctified by God; it yieldeth the peaceable fruit of righteousness — That holiness and reformation which gives peace of conscience; to them who are exercised thereby — That receive the exercise as from God, and improve it according to his will. See on Isaiah 32:17.

10. A few days—During the period of our minority. Own pleasure— Literally, according to the seeming good to them. Note, Ephesians 1:9. It might be according to right and conscience, or it might be according to caprice, passion, or pleasure. This human fallibility of correction stands in contrast with the absolute, for our profit, of divine discipline.

V. 11. Now all chastening-Whether from our earthly or heavenly Father, Is for the present grievous, yet it yieldeth the peaceable fruit of righteousness-Holiness and happiness.

To them that are exercised thereby-That receive this exercise as from God, and improve it according to his will.

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.] gegumnasmenoiv. 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.

Verses 9-11. Furthermore, we have had fathers of our flesh — Natural parents, from whom we derived our bodies and mortal lives; which corrected us — For our faults; and we gave them reverence — Submitted patiently and quietly to their discipline, neither despising nor fainting under their correction; and shall we not much rather — From the strictest principles of filial duty; be in subjection — Submit with reverence and meekness; unto the Father of spirits — Who has regenerated our souls; and live — And thereby at length obtain eternal life, as a reward of our patience and obedience. “Here the apostle seems to have had Deuteronomy 21:18 in his eye, where the son that was disobedient to his father was ordered to be put to death. This is one of the many instances in which the apostle conveys the most forcible reason in a single word.” By distinguishing between the fathers of our flesh, and the Father of our spirits, the apostle seems to teach us that we derive only our flesh from our parents, but our spirits from God. See Ecclesiastes 12:7; Isaiah 57:16; Zechariah 12:1. For they verily for a few days — During our nonage, (so our corrections shall last only during our abode in this world, and how few are even all our days here!) chastened us after their own pleasure — As they thought good, though frequently they erred therein, either by too much indulgence or severity; but he — God, always, unquestionably; for our profit — That our corrupt inclinations might be more and more purged out, and a heavenly, divine nature more and more implanted in us; that we might be partakers of his holiness — That is, of himself, his glorious image, and heavenly divine nature. Now no chastening — Whether from God or man; for the present — That is, at the time it is inflicted; seemeth to be joyous, but grievous — Is not cause of joy, but of sorrow, to the person chastised; nevertheless afterward — Not indeed of its own nature, but being blessed and sanctified by God; it yieldeth the peaceable fruit of righteousness — That holiness and reformation which gives peace of conscience; to them who are exercised thereby — That receive the exercise as from God, and improve it according to his will. See on Isaiah 32:17.

11. Peaceable fruit—The word peaceable is used because the writer still retains the thought of persecuting trials. From these most unpeaceable chastisements a most peaceable result shall spring. Fruit consisting of righteousness; namely, of deeper faith, firmer trust, and loftier hope. But this peaceable fruit of a most turbulent tree will be yielded only to them which are exercised, that is, trained and educated, thereby. Trial yields bitterness and hardness to the wrong spirit.

V. 12. Wherefore lift up the hands-Whether your own or your brethren's. That hang down-Unable to continue the combat.

And the feeble knees-Unable to continue the race. Isaiah 35:3.

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.

Verses 12-14. Wherefore — Since afflictions are so beneficial; lift up the hands — Whether your own or your brethren’s; which hang down — Unable to continue the combat; shake off discouragement, sloth, and indolence, and exert yourselves in your spiritual warfare, and in the performance of your duty; and strengthen, by faith and prayer, the feeble knees — Unable to continue the race. And make straight paths for your own feet — And for those of others; remove every hinderance, every offence out of the way; lest that which is lame — Those who are weak and feeble among you; be turned out of the way — Of truth and duty; but let it rather be healed — Let them rather be delivered from their fears and dejections, and be confirmed in their Christian course. Follow peace with all men — As much as in you lieth; do not willingly or unnecessarily give offence to any, and be not easily offended with others; bear and forbear, for the sake of peace and mutual love; and holiness — Internal and external, holiness of heart and life; the mind of Christ, and a conformity to God; without which — How ready soever men may be to flatter themselves with vain expectations; no man shall see the Lord — It being his unalterable decree to exclude those who live and die under the defilement of sin, from the sight of himself in the celestial world, for which their unholy tempers and vile affections render them altogether unfit; only the pure in heart shall or can see God, Matthew 5:8. We must be like him, if we would see him as he is, 1 John 3:2.

Ver. 12. Lift up the hands which hang down, and the feeble knees. Among the believing Hebrews there were some that stood fast and walked well, and who were able to strengthen and comfort their weaker brethren. The hanging down of the hands, and the trembling knees, were signs of great feebleness, but of nothing more. They walked very lamely, tottering and ready to fall; but the apostle, instead of overlooking or neglecting them, bespeaks the compassion of others on their behalf. How much like his blessed Lord, who would not break the bruised reed, nor quench the smoking flax. Social religion, properly understood, possesses all the characters of true benevolence; its object is not to censure and condemn, but to commend and approve; not to scatter the flock, but to seek that which is gone astray, to bind up the broken, and heal that which is sick. The only salutary discipline for weak and wavering christians is to exhibit the exceeding great and precious promises, and the faithfulness of God in their performance; to assure them of the fulness and freeness of his salvation, of the ability of Christ to save all that come to God by him, and the pledge he has given, that whosoever cometh he will in nowise cast out. That the heirs of promise are those who have fled for refuge, to lay hold upon the hope set before us in the gospel, those who feel their need of Christ, and have found their way to the foot of his cross. Hebrews 6:18. It is this alone that can comfort the feeble minded, and lift up the hands that hang down; and indeed it is the only ground of hope to the most eminent believer, and so Paul himself found it in the immediate prospect of death and martyrdom. 1 Timothy 1:15.

12. Wherefore—In view of the rich harvest of fruit derivable from suffering for righteousness’ sake, our author sounds a trumpet call of cheer and triumph to the racers in the Christian course (verses 1, 2) who are becoming faint and wearied (verse 3) with persecutions in striving against sin. Hands, knees, and feet must be inspired with new life and energy. Hang down—As if from exhaustion. Feeble—As from paralysis. Paths—Wheel-tracks or ruts. These should be straight that the lame might not stumble. Healed—By the even paths and the enlivening influence of the cheer and triumph.

V. 13. And make straight paths both for your own and for their feet-Remove every hinderance, every offence. That the lame-They who are weak, scarce able to walk. Be not turned out of the way-Of faith and holiness.

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.

Verses 12-14. Wherefore — Since afflictions are so beneficial; lift up the hands — Whether your own or your brethren’s; which hang down — Unable to continue the combat; shake off discouragement, sloth, and indolence, and exert yourselves in your spiritual warfare, and in the performance of your duty; and strengthen, by faith and prayer, the feeble knees — Unable to continue the race. And make straight paths for your own feet — And for those of others; remove every hinderance, every offence out of the way; lest that which is lame — Those who are weak and feeble among you; be turned out of the way — Of truth and duty; but let it rather be healed — Let them rather be delivered from their fears and dejections, and be confirmed in their Christian course. Follow peace with all men — As much as in you lieth; do not willingly or unnecessarily give offence to any, and be not easily offended with others; bear and forbear, for the sake of peace and mutual love; and holiness — Internal and external, holiness of heart and life; the mind of Christ, and a conformity to God; without which — How ready soever men may be to flatter themselves with vain expectations; no man shall see the Lord — It being his unalterable decree to exclude those who live and die under the defilement of sin, from the sight of himself in the celestial world, for which their unholy tempers and vile affections render them altogether unfit; only the pure in heart shall or can see God, Matthew 5:8. We must be like him, if we would see him as he is, 1 John 3:2.

V. 14. Follow peace with all men-This second branch of the exhortation concerns our neighbours; the third, God.

And holiness-The not following after all holiness, is the direct way to fall into sin of every kind.

Verse 14. Follow peace with all men] Cultivate, as far as you possibly can, a good understanding, both with Jews and Gentiles. eirhnhn diwkete, 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] ton agiasmon. 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.

Verses 12-14. Wherefore — Since afflictions are so beneficial; lift up the hands — Whether your own or your brethren’s; which hang down — Unable to continue the combat; shake off discouragement, sloth, and indolence, and exert yourselves in your spiritual warfare, and in the performance of your duty; and strengthen, by faith and prayer, the feeble knees — Unable to continue the race. And make straight paths for your own feet — And for those of others; remove every hinderance, every offence out of the way; lest that which is lame — Those who are weak and feeble among you; be turned out of the way — Of truth and duty; but let it rather be healed — Let them rather be delivered from their fears and dejections, and be confirmed in their Christian course. Follow peace with all men — As much as in you lieth; do not willingly or unnecessarily give offence to any, and be not easily offended with others; bear and forbear, for the sake of peace and mutual love; and holiness — Internal and external, holiness of heart and life; the mind of Christ, and a conformity to God; without which — How ready soever men may be to flatter themselves with vain expectations; no man shall see the Lord — It being his unalterable decree to exclude those who live and die under the defilement of sin, from the sight of himself in the celestial world, for which their unholy tempers and vile affections render them altogether unfit; only the pure in heart shall or can see God, Matthew 5:8. We must be like him, if we would see him as he is, 1 John 3:2.

Ver. 14. Follow peace — and holiness, without which no man shall see the Lord. Holiness implies a being cleansed from the defilement of the flesh and of the spirit, 2 Corinthians 7:1; and is the restoration of the soul to the image of God. It is a new creation in Christ Jesus, attained by looking unto him; for all we, beholding as in a glass the glory of the Lord, are changed into the same image. There is a moral connection between the heart and the objects with which it converses. By looking up to heaven, we become heavenly-minded. By looking at glory, we become glorious within. And let us never forget, that without holiness no man shall see the Lord. The beatific vision is promised to the pure in heart. Matthew 5:8. Admission into the presence of royalty is the highest favour accorded to those who have executed the commands of their sovereign. But oh the felicity in beholding the glory of the Uncreated; to see him in his only- begotten Son, our adored Lord and Redeemer. Oh suffering Hebrews, forget not that word, “His servants shall see his face.” Yea more: “we know that we shall be like him, for we shall see him as he is.” Unless we bear his image, we cannot endure his presence, but must dread his appearance.

14. Follow peace—The thought of peace, continued from verse 11, where see note. In spite of persecution, aim at peace with all, not only in the Church, but without. Holiness—The sanctified Christian life, the likeness to the Lord, without which none shall see him. It is queried by Delitzsch and Alford whether God or Christ is designated here, and Lunemann thinks it cannot be decided. But when the word see is used, as see God, (Matthew 5:8, where see note,) or, “see the kingdom of heaven,” it is not a transient sight, nor, indeed, a sight solely at all that is meant, but a permanent acquaintance and fruition. In this true sense, though the wicked may see Christ in judgment, yet the holy will alone see the Lord.

V. 15. Looking diligently, lest any one-If he do not lift up the hands that hang down.

Fall from the grace of God: lest any root of bitterness-Of envy, anger, suspicion.

Springing up-Destroy the sweet peace; lest any, not following after holiness, fall into fornication or profaneness. In general, any corruption, either in doctrine or practice, is a root of bitterness, and may pollute many.

Verse 15. Looking diligently] episkopountev. Looking about, over, and upon; being constantly on your guard.

Lest any man fail of the grace of God] mh tiv usterwn apo thv caritov tou qeou. 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, mianqwsi, corrupted or contaminated.

Bad example and false teaching have corrupted thousands, and are still making desolation in the world and in the Church.

Verses 15, 16. Looking diligently — With the greatest attention, watchfulness, and care, for yourselves and each other; for Christ hath ordained that the members of the same church or society should mutually watch over one another, and the whole body over all the members, to their mutual edification; lest any man fail of the grace of God — That is, come short of it, or do not obtain it, as the same verb is rendered, Romans 3:23. It means also to be deficient in any thing, Matthew 19:20; sometimes to come behind, 1 Corinthians 1-7; and sometimes to be destitute, Hebrews 11:37; which different senses of the expression are nearly allied to each other, and seem all to be here included; lest any root of bitterness springing up, trouble you — The apostle here alludes to Deuteronomy 29:18, Lest there should be among you man, or woman, or family, or tribe, whose heart turneth away from the Lord, lest there should be a root that beareth gall and wormwood; and he primarily intends, lest there be any person whose heart is inclined to apostacy from the gospel. He may mean, however, also, lest any evil disposition, such as covetousness, ambition, anger, malice, envy, revenge, should spring up in any person or number of persons, and destroy the peace and harmony of the Christian society. In general, any corruption, either in doctrine or practice, is a root of bitterness, which, springing up, would trouble others, and might defile many. See note on Deuteronomy 29:18. Lest there be any fornicator — Lest any, not following after universal holiness, should be suffered to fall even into gross sin, particularly that of fornication, a sin which is most directly and particularly opposed to that holiness which the apostle has been exhorting the believing Hebrews to press after, as an attainment without which they should not see the Lord; or profane person — One who treats sacred things with contempt, or who despiseth or makes light of spiritual blessings; who neglects God’s worship, speaks irreverently of him, and of his word and ordinances; and who, in the whole of his behaviour, shows that he has no just sense of God and his attributes, or of religion, and therefore is ranked among the most flagitious sinners, 1 Timothy 1:9. As Esau — “We do not read that Esau was a fornicator, nor does the apostle say that he was addicted to that vice. By putting a comma after the word fornicator, and by connecting the words, or profane person, with what follows, Esau will be called only a profane person: this he showed himself to be by selling his birthright for a mess of pottage. It is true, Jacob proposed to him to sell these, not, however, as taking advantage of his necessity, but,” as Macknight thinks, “because he had heard him on former occasions speak contemptuously of his birthrights. For what else could put it into Jacob’s mind to make the proposition? Therefore, when, instead of going into his father’s tent, where he might have got food, Esau sold his birthright for a mess of pottage, he showed the greatest profanity; for in the family of Abraham the birthright entitled the eldest son to spiritual as well as temporal privileges; he had a right to the priesthood, Exodus 19:22; and to a double portion, Deuteronomy 21:17; and was lord over his brethren, Genesis 27:29, 37; 49:3. Further, in that family the firstborn, as the root of the people of God, conveyed to his posterity all the blessings promised in the covenant: such as a right to possess the land of Canaan, and to be the father of him in whom all nations were to be blessed, and to explain and confirm these promises to his children in his dying blessing to them, of which we have a remarkable example in Jacob, Genesis 49.” See note on Genesis 25:29- 34.

Ver. 15, 16. Looking diligently, lest any man fail of the grace of God, since none but the sanctified can see God. Lest there be any root of bitterness, a root, as Moses says, bearing wormwood and gall; erroneous doctrine, and fornication, like Esau in his marriages. The difficulty of restoring old and hardened professors, is similar to that of healing chronic diseases, and bad ulcerous wounds. Who could restore the old prophet at Bethel to the simplicity and love of his former years? Old habits of sinning render conversion difficult, if not hopeless.

15. Looking diligently—The Greek might be rendered episcopizing; the word from which bishop is derived. Every Christian should be bishop in this respect, watching for the purity of the Church. Root of bitterness— Not a principle or an event, but a person, who springs up like a poisonous plant in a garden, and whose noxious quality is contagious. So Christ is beautifully called the “root of David;” and, in the Apocrypha, Antiochus Epiphanes is called “a sinful root.” But the allusion here is to Deuteronomy 29:18: “Lest there should be among you a root that beareth gall and wormwood.” Trouble—By a curious coincidence the Greek words in Deuteronomy 29:18, “in gall,” en colh, are the same as this trouble, enoclh, with one letter transposed. This is, perhaps, a slight word-play by our author. The Alexandrian text of the Septuagint has more nearly the precise words of Paul, but Delitzsch thinks that text to have been changed into conformity with his words.

V. 16. Esau was profane for so slighting the blessing which went along with the birth-right.

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 h, 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 “Genesis 25:34”. The word bebhlov, which we translate profane, is compounded of be, which in composition has a negative signification, and bhlov, 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 bebhlov 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, Genesis 27; and that of Jacob and his twelve sons, Genesis 49; In short, the rights of primogeniture were among the most noble, honourable, and spiritual in the ancient world.

Verses 15, 16. Looking diligently — With the greatest attention, watchfulness, and care, for yourselves and each other; for Christ hath ordained that the members of the same church or society should mutually watch over one another, and the whole body over all the members, to their mutual edification; lest any man fail of the grace of God — That is, come short of it, or do not obtain it, as the same verb is rendered, Romans 3:23. It means also to be deficient in any thing, Matthew 19:20; sometimes to come behind, 1 Corinthians 1-7; and sometimes to be destitute, Hebrews 11:37; which different senses of the expression are nearly allied to each other, and seem all to be here included; lest any root of bitterness springing up, trouble you — The apostle here alludes to Deuteronomy 29:18, Lest there should be among you man, or woman, or family, or tribe, whose heart turneth away from the Lord, lest there should be a root that beareth gall and wormwood; and he primarily intends, lest there be any person whose heart is inclined to apostacy from the gospel. He may mean, however, also, lest any evil disposition, such as covetousness, ambition, anger, malice, envy, revenge, should spring up in any person or number of persons, and destroy the peace and harmony of the Christian society. In general, any corruption, either in doctrine or practice, is a root of bitterness, which, springing up, would trouble others, and might defile many. See note on Deuteronomy 29:18. Lest there be any fornicator — Lest any, not following after universal holiness, should be suffered to fall even into gross sin, particularly that of fornication, a sin which is most directly and particularly opposed to that holiness which the apostle has been exhorting the believing Hebrews to press after, as an attainment without which they should not see the Lord; or profane person — One who treats sacred things with contempt, or who despiseth or makes light of spiritual blessings; who neglects God’s worship, speaks irreverently of him, and of his word and ordinances; and who, in the whole of his behaviour, shows that he has no just sense of God and his attributes, or of religion, and therefore is ranked among the most flagitious sinners, 1 Timothy 1:9. As Esau — “We do not read that Esau was a fornicator, nor does the apostle say that he was addicted to that vice. By putting a comma after the word fornicator, and by connecting the words, or profane person, with what follows, Esau will be called only a profane person: this he showed himself to be by selling his birthright for a mess of pottage. It is true, Jacob proposed to him to sell these, not, however, as taking advantage of his necessity, but,” as Macknight thinks, “because he had heard him on former occasions speak contemptuously of his birthrights. For what else could put it into Jacob’s mind to make the proposition? Therefore, when, instead of going into his father’s tent, where he might have got food, Esau sold his birthright for a mess of pottage, he showed the greatest profanity; for in the family of Abraham the birthright entitled the eldest son to spiritual as well as temporal privileges; he had a right to the priesthood, Exodus 19:22; and to a double portion, Deuteronomy 21:17; and was lord over his brethren, Genesis 27:29, 37; 49:3. Further, in that family the firstborn, as the root of the people of God, conveyed to his posterity all the blessings promised in the covenant: such as a right to possess the land of Canaan, and to be the father of him in whom all nations were to be blessed, and to explain and confirm these promises to his children in his dying blessing to them, of which we have a remarkable example in Jacob, Genesis 49.” See note on Genesis 25:29- 34.

Ver. 15, 16. Looking diligently, lest any man fail of the grace of God, since none but the sanctified can see God. Lest there be any root of bitterness, a root, as Moses says, bearing wormwood and gall; erroneous doctrine, and fornication, like Esau in his marriages. The difficulty of restoring old and hardened professors, is similar to that of healing chronic diseases, and bad ulcerous wounds. Who could restore the old prophet at Bethel to the simplicity and love of his former years? Old habits of sinning render conversion difficult, if not hopeless.

16. Fornicator—Who would be eminently “a root of bitterness,” defiling the Church. Some so separate fornicator by a comma as to preclude its being an intended epithet for Esau. Esau was said by tradition to have been unchaste, but it is not clearly said here; while it is clearly said that he was a profane person. By that epithet is meant a man regardless of sacred things, perhaps a scoffer. Esau’s profanity was displayed in his undervaluation of his birthright. Among primitive nations the firstborn had eminent secular rights and honours; but in the Abrahamic family it implied a religious continuity of lineage, through which, according to the Abrahamic promise, Messiah was to be born. The act of Esau in selling his birthright, was, hence, based in a contemptuous scepticism, a real apostasy from the Abrahamic faith, (so a proper warning against apostasy,) which apostasy descended in the Edomite line. Jehovah could not be the God of Abraham, Isaac, and Esau, for Esau and his line contemned him.

V. 17. He was rejected-He could not obtain it. For he found no place for repentance-There was no room for any such repentance as would regain what he had lost. Though he sought it-The blessing of the birth-right. Diligently with tears-He sought too late. Let us use the present time.

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 metanoia 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 “Genesis 25:29”, &c., and See “Genesis 27:1”, &c. 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 17. For — As if he had said, Beware of profaneness, because Esau was punished for it, and so will you be if you fall into it; ye know how that afterward — After the blessing had been bestowed on Jacob, Genesis 27:30. This afterward was probably not less than forty or fifty years after; for he sold his birthright when he was young, and now, when he wished to recover the blessing, Isaac was about one hundred and forty years old: so long, it seems, he lived in his sin, without any proper sense of it, or repentance for it. Things went prosperously with him in the world, and he did not consider what he had done, or what would be the end of it. But falling now into a new distress, he was filled with perplexity. And so it is with all secure sinners: while things go prosperously with them they can continue without remorse, but sooner or later their iniquity will find them out. When he would have inherited the blessing — The patriarchal blessing, of which he esteemed himself the presumptive heir, and which he knew not that he had virtually renounced by selling his birthright. For the apostle here distinguishes between the birthright and the blessing: he sold his birthright, but would have inherited the blessing. And herein he was a type of the unbelieving Jews at that time; for they adhered to the outward things of the blessing, to the rejection of him who was the whole life, soul, and power of it. The meaning is, when he would have obtained what had been given to his younger brother, he was rejected — Namely, by his father; for he found no place of repentance — Could by no means induce his father to alter his mind; though he sought it — Namely, the blessing, or the repentance of his father; (with either of which expressions the pronoun authn, it, with equal propriety agrees;) carefully with tears — For, instead of repenting, his father confirmed the blessing of Jacob, Genesis 27:33. Esau had discovered a great readiness to part with his birthright and all that was annexed to it by divine institution, not considering, it seems, what it was significant of as to matters spiritual and heavenly. Hence he put so little value upon it, as to give it up for one morsel of meat. And afterward, regardless of what he had done, after the power of his present temptation was over, it is said he did eat and drink, and rose up and went his way, as a man utterly unconcerned about what had taken place; whereon the Holy Ghost adds that censure, Thus Esau despised his birthright. He did not only sell it, but despised it. But he is represented on this occasion as being under great amazement, as if he had little thought to fall into such a condition. And thus, at one time or other, it will happen to all profane persons who refuse the mercy and privileges of the gospel; they shall, sooner or later, fall into a state of dreadful surprise. Then shall they see and feel the horrible consequence of that conduct, and of those sins, which before they made nothing of.

Ver. 17. When he would have inherited the blessing, he was rejected; for he found no place of repentance. The English version is here uncouth. When he was desirous to inherit the blessing, he found no place of repentance. The margin reads, “no way to change his mind.” Meaning, probably, Isaac’s mind. This is better than the text. Beausobre reads, parcequ’il ne put oblige Isaac à se retract.

17. Ye know—As Israelites you are all familiar with the memorable history. No place of repentance—That is, room or chance for successful or accepted repentance; repentance obtaining restoration. Such is the meaning of the phrase, locus penitentiae, place of repentance, even in the classic authors. Clemens Romanus says, “The Lord hath given a place of repentance (that is, a chance for accepted repentance) to those wishing to turn to him.” And Livy the historian, “Leaving a place of repentance”— that is, a chance of repentance that would obtain pardon. The interpretation given by some modern commentators, that no favourable change in Isaac’s mind towards Esau is meant by repentance, is untenable; for repentance would be no proper term for such a change, as it would imply previous wrong in Isaac. The meaning here, then, is, that Esau’s tears and prayers afforded no chance for favour, or regaining his birthright. The divine will had fundamentally settled the Messianic line, and Isaac’s inflexibility was the expositor of that will. It was not, however, a question of Esau’s personal salvation, but of his place in the theocratic line. It was perfectly competent for Esau to repent of his sins and be saved; but no repentance could re-purchase his sold birthright. Yet it is probable that Esau’s repentance was as profane as his sale. No faith in the sacred Messianic family hope, no trust in Jehovah, inspired it. It was a selfish anxiety to recover a lost supremacy. The wild hunter, the fierce Edomite, had become by fixed habit his permanent nature. So was he appropriate type of that Judaism toward which these Hebrews were vibrating. There was plenty of Jewish tears, grief over fallen temple and nation, but no faith in her Messiah, and so no possible acceptable repentance.

4. INSPIRATIONAL.—In view of our Mount Zion, so superior to Sinai, let us have grace and confidence, 18-29.

V. 18. For-A strong reason this why they ought the more to regard the whole exhortation drawn from the priesthood of Christ: because both salvation and vengeance are now nearer at hand.

Ye are not come to the mountain that could be touched-That was of an earthy, material nature.

Verse 18. - 21. For ye are not come unto the mount that might be touched] I believe the words yhlafwmenw orei 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 cælo, 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.

Verses 18, 19. For, &c. — As if he had said, Take heed of apostatizing from Christianity to Judaism again, because of the great privileges you enjoy by the gospel above what your fathers enjoyed by the law: which privileges contain a strong reason why you should attend to these exhortations and cautions; ye — Who are proselyted to Christianity; are not come unto the mount that might — Or could; be touched — That is, of an earthly, material, or tangible nature; but which the people were prohibited to approach, and much more to touch. And that burned with fire — Unto the midst of heaven, (Deuteronomy 4:11,) to show that God is a consuming fire to the impenitent; and to blackness and darkness — An emblem of the obscurity of the Mosaic dispensation; and to tempest — Josephus tells us, (Antiq., lib. 3. c. 5,) that at the giving of the law strong winds came down, and manifested the presence of God. “Perhaps,” says Macknight, “this prefigured what happened when the new law, the gospel, was given. For, previous to the descent of the Holy Ghost, there came a sound from heaven as of a mighty rushing wind: and the sound of a trumpet — Formed, without doubt, by the ministry of angels, and which at length waxed exceeding loud, (Exodus 19:18, 19,) preparatory to the voice of words — That is, the ten commandments, written afterward on the two tables of stone. For (all other noises, as of thunder, the trumpet, &c., ceasing) God caused a loud voice, speaking those ten commandments articulately in their own language, to be heard by the whole congregation, men, women, and children, in the station wherein they were placed at the foot of the mount; and this voice was so great and terrible that the people were not able to bear it: for although they were terrified with the dreadful appearances on the mount, yet was it this speaking of God that utterly overwhelmed them. See Deuteronomy 5:22. Which they that heard — Namely, the whole assembly or congregation, strongly impressed with the holiness and power of their Lawgiver and Judge, and being exceedingly terrified; entreated that the word should not be spoken to them any more — Or that the word or speaking of God to them should not be continued. The verb parhthsanto, here rendered entreated, is twice translated to refuse, verse 25. The meaning is, they deprecated the hearing of the word in that manner any more, which they did doubtless by their officers and elders, who both themselves being terrified, and observing the dread of the whole congregation, made request for themselves and the rest to Moses; and because they did it with a good intention, out of reverence for the majesty of God, without any design of declining obedience, it was accepted.

18. For—In view of the above warning of forfeiting their birthright by relapsing from the gospel dispensation into the Sinaitic, he will draw them a symbolic picture of the two. Ye are not come—The word come, here and in verse 22, is significant. It is said, (Deuteronomy 4:11:) “Ye came near and stood under the mountain; and the mountain burned with fire unto the midst of heaven, with darkness, clouds, and thick darkness.” The journeyings of Israel are typical of our probationary journey in life and history. The Jew has only arrived as far as Sinai; we Christians have attained to Zion.

Bengel, followed by Delitzsch, finds in the two pictures a series of particulars, amounting each to seven, which are in some degree antithetical.

1. The mountain (Sinai) that can be touched. 1. Mount Zion.

2. Kindled fire. 2. City of the living God.

3. Dense clouds. 3. Myriads of angels and firstborn.

4. Darkness. 4. God the judge of all.

5. Storm. 5. Spirits of just perfected.

6. Sound of the trumpet. 6. Jesus, mediator of the new covenant.

7. Voice of words. 7. Blood of sprinkling.

An understanding of this tabulated parallelism is facilitated by a comparison with a similar tabulation in our notes to Galatians 4:22-26. The same two things are illustrated in both tables, namely, the old theocracy, or Judaism, and the new, or Christianity. Both are furnished for the same purpose, namely, to prevent a relapse from the new to the old. In both cases the two mountains, Sinai and Zion, form the basis of the whole conceptual framework. And it is curious to note that as in Galatians the reader finds the actual name Zion to be omitted, so, by the best readings here, the actual name of Sinai is omitted. The term mount is, in fact, absent from the text of so many good manuscripts that both Lachmann and Alford omit it; but the sentence is thereby so lamed, that Delitzsch holds it to have been omitted by the carelessness of an early copyist. Tischendorf’s text reads, Ye are not come to a touched and kindled (lighted to full conflagration) fire, and to black clouds, and darkness, and tempest. Perhaps the phenomena crowning the mount are named as an elegant implication of the mountain; or, rather, we might say the fire stands for the mountain itself, as volcano would stand for the mountain in which it rages, or as a burning building is called “a conflagration.” Yet Alford’s view may be best, namely, that the author’s mind has mount here, though the word is unwritten until the opposite Mount Zion is reached in verse 21. Might be touched—That is a tangible material mountain, though it was forbidden to be touched, in Exodus 19:12, 13. Bengel interprets as “lightning-touched,” that is, by God; Wordsworth, a mountain that had to be groped after, that is, in the darkness; a sense justified indeed by the Greek word for touched, but hardly making a congruous idea. The mount was a material object, and all the particulars ascribed to it in this passage are physical and sensible. Nevertheless the literal mountain is really the base on which is overlaid the conception of old Judaism. Our author does not merely tell his readers that they have not come unto the literal Sinai; but that they have truly gone beyond the Sinaitic dispensation and come to the Zionic. Blackness—The dense dark cloud encircling the mountain on whose summit was the fire, shadowing the lower sides of the mountain with darkness, while from the cloud and darkness issued the tempest.

V. 19. The sound of a trumpet-Formed, without doubt, by the ministry of angels, and preparatory to the words, that is, the Ten Commandments, which were uttered with a loud voice, Deuteronomy 5:22.

Verse 18. - 21. For ye are not come unto the mount that might be touched] I believe the words yhlafwmenw orei 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 cælo, 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.

Verses 18, 19. For, &c. — As if he had said, Take heed of apostatizing from Christianity to Judaism again, because of the great privileges you enjoy by the gospel above what your fathers enjoyed by the law: which privileges contain a strong reason why you should attend to these exhortations and cautions; ye — Who are proselyted to Christianity; are not come unto the mount that might — Or could; be touched — That is, of an earthly, material, or tangible nature; but which the people were prohibited to approach, and much more to touch. And that burned with fire — Unto the midst of heaven, (Deuteronomy 4:11,) to show that God is a consuming fire to the impenitent; and to blackness and darkness — An emblem of the obscurity of the Mosaic dispensation; and to tempest — Josephus tells us, (Antiq., lib. 3. c. 5,) that at the giving of the law strong winds came down, and manifested the presence of God. “Perhaps,” says Macknight, “this prefigured what happened when the new law, the gospel, was given. For, previous to the descent of the Holy Ghost, there came a sound from heaven as of a mighty rushing wind: and the sound of a trumpet — Formed, without doubt, by the ministry of angels, and which at length waxed exceeding loud, (Exodus 19:18, 19,) preparatory to the voice of words — That is, the ten commandments, written afterward on the two tables of stone. For (all other noises, as of thunder, the trumpet, &c., ceasing) God caused a loud voice, speaking those ten commandments articulately in their own language, to be heard by the whole congregation, men, women, and children, in the station wherein they were placed at the foot of the mount; and this voice was so great and terrible that the people were not able to bear it: for although they were terrified with the dreadful appearances on the mount, yet was it this speaking of God that utterly overwhelmed them. See Deuteronomy 5:22. Which they that heard — Namely, the whole assembly or congregation, strongly impressed with the holiness and power of their Lawgiver and Judge, and being exceedingly terrified; entreated that the word should not be spoken to them any more — Or that the word or speaking of God to them should not be continued. The verb parhthsanto, here rendered entreated, is twice translated to refuse, verse 25. The meaning is, they deprecated the hearing of the word in that manner any more, which they did doubtless by their officers and elders, who both themselves being terrified, and observing the dread of the whole congregation, made request for themselves and the rest to Moses; and because they did it with a good intention, out of reverence for the majesty of God, without any design of declining obedience, it was accepted.

19. Trumpet—Note on 1 Thessalonians 4:16. Voice of words—From the fire at the summit.

V. 20. For they could not bear-The terror which seized them, when they heard those words proclaimed, If even a beast, &c. Exodus 19:12, &c.

Verse 18. - 21. For ye are not come unto the mount that might be touched] I believe the words yhlafwmenw orei 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 cælo, 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.

Verses 20, 21. For they could not endure that which was commanded — That is, either, 1st, The law itself, so strict and holy, and promulged amidst such terrors seen and heard: or, 2d, The sense is, they could not bear to hear the following charge, or endure the terror which seized them when they heard those words proclaimed, And if even a beast touch the mountain, it shall be stoned, &c. And so terrible was the sight — That manifestation of the divine presence, that even Moses — (Notwithstanding his office as a mediator, his great sanctity, and his having been frequently admitted to a very near intercourse with God, who had often spoken to him as a man speaketh to his friend;) said, I exceedingly fear and quake — This circumstance is not recorded in the history: but seeing the apostle mentions it here in this letter to the Hebrews as a thing known to them, it seems probable that they had it from tradition, or that it was recorded in some Jewish writing then extant. At other times Moses acted as a mediator between God and the people; but while the ten commandments were pronounced amidst blackness, darkness, and tempest, preceded by the sound of the trumpet waxing louder and louder, Moses stood as one of the hearers, Exodus 19:25; 20:19.

20. While 18 and 19 give the essential particulars of the Sinaitic scene, 20 and 21 are added as the aggravations of the fearfulness of the whole. Endure that… commanded—Namely, the law that if even a beast touch the mountain, it shall be stoned. The command that the intruding beast should be slain is in Exodus 19:13. This command they could not endure. If the English reader will place namely before and he will get the meaning. Or thrust… dart is rejected by the best authorities.

V. 21. Even Moses-Though admitted to so near an intercourse with God, who "spake to him as a man speaketh to his friend." At other times he acted as a mediator between God and the people. But while the ten words were pronounced, he stood as one of the hearers, Exodus 19:25; 20:19.

Verse 18. - 21. For ye are not come unto the mount that might be touched] I believe the words yhlafwmenw orei 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 cælo, 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.

Verses 20, 21. For they could not endure that which was commanded — That is, either, 1st, The law itself, so strict and holy, and promulged amidst such terrors seen and heard: or, 2d, The sense is, they could not bear to hear the following charge, or endure the terror which seized them when they heard those words proclaimed, And if even a beast touch the mountain, it shall be stoned, &c. And so terrible was the sight — That manifestation of the divine presence, that even Moses — (Notwithstanding his office as a mediator, his great sanctity, and his having been frequently admitted to a very near intercourse with God, who had often spoken to him as a man speaketh to his friend;) said, I exceedingly fear and quake — This circumstance is not recorded in the history: but seeing the apostle mentions it here in this letter to the Hebrews as a thing known to them, it seems probable that they had it from tradition, or that it was recorded in some Jewish writing then extant. At other times Moses acted as a mediator between God and the people; but while the ten commandments were pronounced amidst blackness, darkness, and tempest, preceded by the sound of the trumpet waxing louder and louder, Moses stood as one of the hearers, Exodus 19:25; 20:19.

21. And… Moses said—Drop out that, which is not in the Greek, and enclose so… sight in a parenthesis. I exceedingly fear… quake—These words are not in the Exodus narrative. In Deuteronomy 9:19, Septuagint, the Greek for I exceedingly feared occurs. They there describe Moses’s fear of the anger of Jehovah at the violation of the decalogue by the people. Lunemann says, that our author transferred these words by a slip of memory. Erasmus, Beza, Stuart, and others conjecture that he writes them from a traditional account; Calovius attributes them to his original inspiration; Rosenmuller, Stier, and Delitzsch hold that he does not mean that Moses used these very words, except mentally, but that the words, as in Deuteronomy 9:19, are used to express Moses’s emotions at the Sinaitic scene. Stuart says: “It is implied, however, [that Moses trembled,] where it is said that ‘all the people in the camp trembled,’ and Moses was with them.”

V. 22. But ye-Who believe in Christ.

Are come-The apostle does not here speak of their coming to the church militant, but of that glorious privilege of New Testament believers, their communion with the church triumphant. But this is far more apparent to the eyes of celestial spirits than to ours which are yet veiled. St. Paul here shows an excellent knowledge of the heavenly economy, worthy of him who had been caught up into the third heaven.

To mount Sion-A spiritual mountain.

To the city of the living God, the heavenly Jerusalem-All these glorious titles belong to the New Testament church.

And to an innumerable company-Including all that are afterwards mentioned.

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] muriasin aggelwn. 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 68:17Psalm 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 22. But ye — Who believe in Christ, by your embracing Christianity; are come unto mount Sion — Are admitted to the communion of the church of Christ, with its privileges and blessings. Or, ye are come to a dispensation the reverse of all these terrors, even to the mild and gentle discoveries which God makes of himself in the new covenant. For what the apostle intends is evidently to describe that state whereunto believers are called by the gospel: and it is that alone which he opposes to the state of the church under the Old Testament. For to suppose that it is the heavenly future state which he intends, is, as Dr. Owen justly observes, “utterly to destroy the force of his argument and exhortation. For they are built solely on the pre-eminence of the gospel state to that under the law,” and not on the pre-eminence of heaven above the state of the church on earth, whether Jewish or Christian, which none could question. Unto the city of the living God — That holy and happy society or community, of which true believers are citizens, Ephesians 2:19; Philippians 3:20; in which God himself dwells, and which is governed by him; the heavenly Jerusalem — Termed, (Galatians 4:26,) the Jerusalem above; so called because it has its original from heaven, and the members thereof have their conversation in heaven, and tend thither, and its most perfect state will be there. All these glorious titles belong to the New Testament church. To an innumerable company of angels — To join with them in the service of God, typified by the cherubs in the temple. The Greek is, to myriads of angels. A myriad is ten thousand; and when it is used in the plural number, it signifies an innumerable company, as we here render it. Possibly he speaks with an allusion to the angels that attended the presence of God in the giving of the law, whereof the psalmist says, The chariots of God are twenty thousand, &c.

Ver. 22. But ye are come to mount Zion — the heavenly Jerusalem, as explained in Isaiah 28:16. 60:1, 20. Micah 4:1, 6. Galatians 4:26. The new-testament church is now the only temple, a habitation of God through the Spirit.

To an innumerable company of angels. It was the glory of the old- testament church to be frequently visited by the celestial host, who seemed to make a part of their society. The law was given through the ministry of angels. Prophets were often furnished with messages by their agency, and supported by them under various discouragements. This honour put upon the jewish church seems to have stumbled the Hebrew converts, who on not beholding the christian church invested with it, were for drawing back to the ancient glory. Paul however reminds them, that though the gospel was not introduced by the ministry of angels, it “first began to be spoken by the Lord,” who was infinitely their superior, and was afterwards confirmed by divers signs and miracles, and gifts of the Holy Ghost: Hebrews 2:3, 4. And though there is now no visible appearance of the holy angels, yet our fellowship with them is not suspended, nor have their kind offices ceased. “Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?”

They are not only about the church, as the chariots of fire were round about the prophet on the mount, but are in the church and of the church, members of the same mystical body of which Christ is the head; and by coming to him we are brought into contact with their society. Previous to the fall there was but one family in heaven and earth: when man sinned, and joined the rebel hosts in revolt, the holy angels, the friends of God’s righteous government, suspended all intercourse with apostate man, and left a world of traitors from loyalty to the supreme Sovereign. Through the mediation of Christ the friendship is renewed, the harmony is restored. Having made peace through the blood of his cross, all things are reconciled, “whether they be things in earth, or things in heaven:” all things in him are gathered together in one, “both which are in heaven and which are on earth, even in him.” Colossians 1:20. Ephesians 1:10. This accounts for the angels’ song at the Nativity, Luke 2:14, and for all their kind offices towards the church in every succeeding age. Christ’s little ones are taken under their protection, Matthew 18:10; and when a saint dies, he is conveyed to Abraham’s bosom by the ministry of angels. Luke 16:22. What a delightful prospect, that we shall not go alone into the invisible world, nor be strangers in heaven when we come there, but shall be associated with those happy spirits who have been our fellow- servants, and our brethren in the kingdom and patience of Christ Jesus. Revelation 19:10.

22. Are come unto—In your historic progress you have attained to. Note, ver. 18. A scene infinitely more joyful opens before them than saluted and appalled the trembling Israel. As Sinai represents the terrors of the law, Zion stands for the glories of the gospel. The old mountain is basis-symbol of the pitiless decalogue; the new, is the basis of all the conceptions of mercy and glory contained in the blessed gospel. Concretely, the old is the basis of the Jewish Church; the new, is basis of the New Testament Church. Mount Zion—Delitzsch asks with much persistence, what and where is this mount Zion? Bengel had said it is “the seat of the new covenant;” which Delitzsch condemns as presenting no idea at all. He thence maintains that this mount Zion is in the highest heaven, (note on 2 Corinthians 12:2,) and is the abode celestial of God himself. So that the antithesis here is, mount Sinai in the desert and mount Zion in the third heaven! Of course, such an antithesis is utterly incongruous. To his question, Where is this mount Zion? we answer by asking, Where is this mount Sinai? And our reply to both questions is, that the literal, material mount Sinai is in the Arabian desert, and the literal mount Zion is in Jerusalem. But these two literal mountains are the representative bases of two systems of conception and truth, the one forming the doctrines and institutes of the old Church, and the other of the new. In the peculiar style of our author the first of these two systems is described, or, rather, merely implied, under a description of the physical scene at the Sinaitic lawgiving. The second of the two systems is described by first giving the physical symbolical base, namely, the mountain and city, and then a glowing series of holy idealities which are also divine realities, the clear revealing of which, is the glory of the new dispensation, the unity of which constitutes the doctrine of Christianity, and the faithful believers of which are the new Church. This bringing the significance of the two mountains into congruous relations saves us from mounting in Delitzsch’s exegetical balloon to the third heavens.

The same in principle, though varying in details, is the Jerusalem of Galatians 4:25, 26, where see our notes. There we distinguish, 1. The physical Jerusalem of walls and houses. 2. The old mystical Jerusalem; namely, the old covenant dispensation and Church. 3. The heavenly Jerusalem; our new theocracy, or dispensation, identical with the “beloved city” of Revelation 20:9. 4. The glorified Jerusalem of Rev. xxi, which, after the advent, descends from heaven to earth.

We propose, however, to modify Bengel’s sevenfold gospel symbols given above, and we suggest the following scheme; (giving of the first term, ver. 22, of the seven a literal translation of the Greek, which is without the article:) 1. Zion, mountain and city of living God, heavenly Jerusalem, which is the symbolic locality of the universal Church, into full communion with which we have come by faith in Christ. 2. Myriads, a festal assembly of angels, who conceptually hover over the Church, visible by faith. 3. The historic Church of the firstborn, (verse 23,) through all ages, in the body and on earth, yet whose names are written in heaven, anticipatively associated thereby with angels. 4. God, under whom all are as judge, in both the kingly and judicial sense of the Hebrew word. And as thus far, under God, we have had four universals, so next we have rather three specialties belonging to the new dispensation, namely: 5. Disembodied spirits of the thus far saved and made perfect. 6. Jesus the mediator, (verse 24,) by whom they have been thus perfected. 7. The blood through which he has wrought their perfecting. And it is this advance from the old to the new which is attained by substituting our scheme for Bengel’s. In this our sevenfold scheme the words city of the living God… heavenly Jerusalem, are simply an expanding identification of mount Zion, and so designate, unlike Bengel’s scheme, a single object. As Sinai was conceptual seat of the old covenant, this magnificent series of epithets is name of the conceptual seat of the new, which forms term 1 of the above seven. And now, approaching this mystic Jerusalem, we descry a twofold glorious company, namely, term 2, the angels, and, 3, the firstborn. To an innumerable—Literally, to myriads of angels, who are a general assembly; in the Greek, panhgurei, the classic name of a general assemblage of a whole people to celebrate any public festivity, as public games, sacrifices, etc. Hence a festal assembly. The collection of holy angels are here so called as being a joyous body ever celebrating the glories of God.

V. 23. To the general assembly-The word properly signifies a stated convention on some festival occasion.

And church-The whole body of true believers, whether on earth or in paradise.

Of the first-born-The first-born of Israel were enrolled by Moses; but these are enrolled in heaven, as citizens there. It is observable, that in this beautiful gradation, these first-born are placed nearer to God than the angels. See James 1:18.

And to God the Judge of all-Propitious to you, adverse to your enemies. And to the spirits-The separate souls.

Of just men-It seems to mean, of New Testament believers. The number of these, being not yet large, is mentioned distinct from the innumerable company of just men whom their Judge hath acquitted. These are now made perfect in an higher sense than any who are still alive. Accordingly, St. Paul, while yet on earth, denies that he was thus made perfect, Philippians 3:12.

Verse 23. To the general assembly] panhgurei. 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 panhguriv is compounded of pan, all, and aguriv, 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, &c.; and hence a speech pronounced in favour of any person at such festive assemblies was called panhgurikov logov, 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 rwkb 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, &c., the names of all the citizens of a particular city; 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, &c. And every member of Christ has 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, &c.; 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, גמורים µyqydx tsaddikim gemurim.

2. The wicked perfect, גמורים רשעים reshaim gemurim.

3. Those between both, בינוניים 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 [rh rxy yetser hara, evil concupiscence, and given bwc rxy 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 [rh rxy 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 teleiov, the just man, signifies one who has a full knowledge of the Christian system, who is justified and saved by Christ Jesus; and the teteleiwnemoi are the adult Christians, who are opposed to the nhpioi 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 “Hebrews 12:29”

Verses 23, 24. To the general assembly — To the Christian Church, consisting of the whole number of true believers spread over all the world. The word panhguriv, here used, properly signifies a stated convention, upon some joyful and festival occasion: particularly it is applied to the concourse at the Olympic games; in which view it presents a very elegant and lively opposition to the case of the Israelites, who were struck with a general terror when they were convened before mount Sinai. And church of the firstborn — The whole body of true believers, consisting of converted Jews and Gentiles. The saints are called the firstborn, because under the law the firstborn were peculiarly appropriated to God, and heirs of a double honour and inheritance: and the saints are in a special manner devoted to God, are made his children by a gratuitous adoption, and entitled to the heavenly inheritance. Therefore they are said (Revelation 14:4) to be redeemed from among men, the first-fruits to God and the Lamb, being the most excellent of mankind, as the first-fruits were judged to be the best of the harvest. Which are written in heaven — The firstborn of Israel were enrolled by Moses in catalogues kept on earth, but these are registered in heaven as citizens of the New Jerusalem, and entitled to all the privileges and immunities of the church of God, whether militant or triumphant. See note on Philippians 3:23, and 4:3. And to God the Judge of all — Instead of standing afar off, as your fathers did at Sinai, you are allowed to draw near to God as to a friend and father, and to have intercourse and communion with him, who, as Judge of all, will reward you with a crown of glory, and inflict on your persecutors condign punishment. And to the spirits of just, or righteous, men made perfect — Namely, the spirits of the saints in paradise, with whom the saints on earth have communion by faith, hope, and love, and make up one body with them. These are said to be made perfect, because, being justified before God, and fully sanctified in their natures, they are completely holy; and being freed from all the infirmities of the body, are perfected in a much higher sense than any who are still on earth. Hence it is evident, says Whitby, “that the souls of just men are not reduced by death to a state of insensibility; for, can a soul that reasons and perceives good things be made perfect by perceiving nothing at all? Can a spirit, which here enjoyed the pleasures of a good conscience, of a life of faith, of communion with God, and the comforts of the Holy Ghost, be advanced to perfection by a total deprivation of all those satisfactions and enjoyments?” And to Jesus the Mediator of the new covenant — Far exceeding that established with Israel of old by the mediation of Moses, a covenant founded on better promises, and ratified with unspeakably greater solemnity. And to the blood of sprinkling — To all the virtue of Christ’s precious blood shed for you, whereby you are sprinkled from an evil conscience. This blood of sprinkling was the foundation of our Lord’s mediatorial office. The expression is used in allusion both to the sprinkling of the Israelites with blood, when the covenant was made at Sinai, and to the sprinkling of the blood of the sin-offerings before the veil and on the mercy-seat. For the former sprinkling typified the efficacy of Christ’s blood in procuring the new covenant, and the latter its efficacy in procuring the pardon of sin, acceptance with God, his renewing Spirit, and all the other blessings of the gospel, for all them who believe in him with their hearts unto righteousness. That speaketh better things than the blood of Abel — For whereas Abel’s blood called for vengeance upon him that wickedly shed it, the blood of Jesus obtained mercy and salvation for his malicious and cruel murderers. This is the general interpretation of the clause. But Dr. Whitby, and some others, by the blood of Abel, understand not his own blood, which called for vengeance on his murderer, (see Genesis 4:10,) but the blood of the sacrifice which he offered in faith, of which God testified his acceptance, and by which, it is said, he being dead yet speaketh; understanding the sense to be, that the blood, or sacrifice, of Christ speaks, or procures, better things than Abel’s sacrifice, his procuring acceptance for himself alone, but Christ’s meriting it for all believers; his only declaring himself righteous, but Christ’s interceding to God for the justification of all men. But, as Doddridge observes, there is a harshness not easily to be paralleled in calling the blood of Abel’s sacrifice his blood. The other interpretation, therefore, seems preferable, as referring to the gentle and gracious character of Christ, and the blessings, instead of vengeance, drawn down by his blood. “There seems, throughout this whole period, to be a reference to the manifestation God made of himself upon mount Sion, as being milder than that upon mount Sinai. And the heavenly society with which Christians are incorporated is considered as resembling the former (that is, mount Sion) in those circumstances in which it was more amiable than the latter. Sion was the city of God. In the temple, which stood there, cherubim were the ornaments of the walls, both in the holy and most holy place, to signify the presence of angels. There was a general assembly and congregation of the priests, which were substituted instead of the firstborn, of whose names catalogues were kept. There was God, as the supreme Judge of controversies, giving forth his oracles. The high-priest was the mediator between God and Israel, (comp. Luke 1:8-10,) and the blood of sprinkling was daily used.” — Doddridge.

Ver. 23. Ye are come to the church of the firstborn, which are written in heaven. The cities of Asia had the names of citizens enrolled; and if any one committed a crime, his name was erased from the record. Ye are come to God, the Judge of all, who shall rejudge the judges, and reverse their sentences against his saints.

To the spirits of just men made perfect. The doctrine of an intermediate state is here plainly asserted, not as a doctrine peculiar to christianity, but as common to revealed religion, and believed by all who have died in the faith in all ages. Isaiah 57:1, 2. 2 Corinthians 5:8. The spirits of just men departed are here said to be made perfect, not however so perfect as to be incapable of any encrease, for their happiness will be greatly augmented at the resurrection, when each shall be clothed with his own body. Yet they are so perfect as to be freed from all sin, and from all misery; sorrow and sighing are fled away. They were just men, while in this world, but here they had their defects and infirmities; now they exist no more. The best idea we can form of the heavenly state is, that it consists in the entire absence of all those evils which attend us in the present life; there is no more pain, no more sorrow, no more death. Its positive felicity surpasses all understanding.

Our knowledge of departed spirits is very limited, like our knowledge of the holy angels, yet we still have a kind of fellowship with them, as we have with good men of different ages and in distant parts of the earth, whom we have never seen, but have only heard of them by the hearing of the ear, or a perusal of their works. So spiritual, so elevated and refined, is the sublimated genius of christianity.

We may be said to come to this general assembly, from the moment that we believe in Christ, and in virtue of our union with him. Henceforth our conversation is in heaven, and we already enjoy in some humble degree the happiness of those in heaven, drinking at the same fountain, and of the rivers of God’s pleasure, which are at his right hand for evermore. They enjoy the presence of Christ, and so do we; to them is given the bright and morning star, and its light has shined into our hearts. It is but a thin veil that separates the family in heaven and on earth, and soon it will be drawn aside to give us full admission into the society above.

23. While angels are a finished Church above, in future communion with them is a Church below. Firstborn—The term literally designates an eldest son. But as the eldest enjoyed, by Jewish and patriarchal law, a high supremacy, so the word is figuratively used to designate any superior or supreme person, whether eldest or not. So Israel, and Ephraim, and the Messiah, are each termed God’s firstborn. Exodus 4:22; Jeremiah 31:9; Psalms 89:27Psalm 89:27. And so our author considers his Hebrews to be, verse 16, and counsels them not, like Esau, to sell their birthright. And this whole allegory is written to prevent their relapsing from their glorious Christian birthright into Judaism. In coming into Christianity they truly are come into communion with the universal Church of the firstborn, the historic successional Church living on earth in all ages. Written in heaven—See our note on Luke 10:20. It is the heir of heavenly citizenship on earth whose name is registered in heaven. Closing term of the first four is, God the Judge of all—Following the Greek order of the words, Lunemann and others render this, To the Judge (who is) God of all. Alford, however, vindicates on good grounds the English translation. The last triad of our seven unfolds the nearer and dearer glories, under Jesus, of the New Covenant. They are, 5, the spirits of the Christian brethren now in paradise made perfect; 6, Jesus, who is the mediator of the covenant by which they are perfected; and, 7, the blood through which that consummation has been wrought. Yet even here, as the blood of the atonement reflects back upon the old covenant, so also the spirits of the ancient saints are presupposed as perfected. They are specially associated with Jesus, as being those already actually redeemed by him. Spirits—The disembodied in the intermediate state of paradise, or hades. Note, 11:39, 40; 1 Peter 3:10; Luke 24:39; Acts 7:59. Just— By faith, pardon, and sanctification. Made perfect—Not simply made perfect in holiness; not merely complete by the finishing of earthly life and the dropping of bodily infirmities; but brought through Christ to the completed stage of a glorified yet disembodied spirit. There is a perfected resurrection stage and state, the ultimate completion of completions and perfecting of perfections yet to come, even for these spirits made perfect. And these disembodied paradisaic spirits are waiting for us, for without us they cannot attain that final resurrectional perfection.

V. 24. To Jesus, the mediator-Through whom they had been perfected. And to the blood of sprinkling-To all the virtue of his precious blood shed for you, whereby ye are sprinkled from an evil conscience. This blood of sprinkling was the foundation of our Lord's mediatorial office. Here the gradation is at the highest point.

Which speaketh better things than that of Abel-Which cried for vengeance.

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.

Verses 23, 24. To the general assembly — To the Christian Church, consisting of the whole number of true believers spread over all the world. The word panhguriv, here used, properly signifies a stated convention, upon some joyful and festival occasion: particularly it is applied to the concourse at the Olympic games; in which view it presents a very elegant and lively opposition to the case of the Israelites, who were struck with a general terror when they were convened before mount Sinai. And church of the firstborn — The whole body of true believers, consisting of converted Jews and Gentiles. The saints are called the firstborn, because under the law the firstborn were peculiarly appropriated to God, and heirs of a double honour and inheritance: and the saints are in a special manner devoted to God, are made his children by a gratuitous adoption, and entitled to the heavenly inheritance. Therefore they are said (Revelation 14:4) to be redeemed from among men, the first-fruits to God and the Lamb, being the most excellent of mankind, as the first-fruits were judged to be the best of the harvest. Which are written in heaven — The firstborn of Israel were enrolled by Moses in catalogues kept on earth, but these are registered in heaven as citizens of the New Jerusalem, and entitled to all the privileges and immunities of the church of God, whether militant or triumphant. See note on Philippians 3:23, and 4:3. And to God the Judge of all — Instead of standing afar off, as your fathers did at Sinai, you are allowed to draw near to God as to a friend and father, and to have intercourse and communion with him, who, as Judge of all, will reward you with a crown of glory, and inflict on your persecutors condign punishment. And to the spirits of just, or righteous, men made perfect — Namely, the spirits of the saints in paradise, with whom the saints on earth have communion by faith, hope, and love, and make up one body with them. These are said to be made perfect, because, being justified before God, and fully sanctified in their natures, they are completely holy; and being freed from all the infirmities of the body, are perfected in a much higher sense than any who are still on earth. Hence it is evident, says Whitby, “that the souls of just men are not reduced by death to a state of insensibility; for, can a soul that reasons and perceives good things be made perfect by perceiving nothing at all? Can a spirit, which here enjoyed the pleasures of a good conscience, of a life of faith, of communion with God, and the comforts of the Holy Ghost, be advanced to perfection by a total deprivation of all those satisfactions and enjoyments?” And to Jesus the Mediator of the new covenant — Far exceeding that established with Israel of old by the mediation of Moses, a covenant founded on better promises, and ratified with unspeakably greater solemnity. And to the blood of sprinkling — To all the virtue of Christ’s precious blood shed for you, whereby you are sprinkled from an evil conscience. This blood of sprinkling was the foundation of our Lord’s mediatorial office. The expression is used in allusion both to the sprinkling of the Israelites with blood, when the covenant was made at Sinai, and to the sprinkling of the blood of the sin-offerings before the veil and on the mercy-seat. For the former sprinkling typified the efficacy of Christ’s blood in procuring the new covenant, and the latter its efficacy in procuring the pardon of sin, acceptance with God, his renewing Spirit, and all the other blessings of the gospel, for all them who believe in him with their hearts unto righteousness. That speaketh better things than the blood of Abel — For whereas Abel’s blood called for vengeance upon him that wickedly shed it, the blood of Jesus obtained mercy and salvation for his malicious and cruel murderers. This is the general interpretation of the clause. But Dr. Whitby, and some others, by the blood of Abel, understand not his own blood, which called for vengeance on his murderer, (see Genesis 4:10,) but the blood of the sacrifice which he offered in faith, of which God testified his acceptance, and by which, it is said, he being dead yet speaketh; understanding the sense to be, that the blood, or sacrifice, of Christ speaks, or procures, better things than Abel’s sacrifice, his procuring acceptance for himself alone, but Christ’s meriting it for all believers; his only declaring himself righteous, but Christ’s interceding to God for the justification of all men. But, as Doddridge observes, there is a harshness not easily to be paralleled in calling the blood of Abel’s sacrifice his blood. The other interpretation, therefore, seems preferable, as referring to the gentle and gracious character of Christ, and the blessings, instead of vengeance, drawn down by his blood. “There seems, throughout this whole period, to be a reference to the manifestation God made of himself upon mount Sion, as being milder than that upon mount Sinai. And the heavenly society with which Christians are incorporated is considered as resembling the former (that is, mount Sion) in those circumstances in which it was more amiable than the latter. Sion was the city of God. In the temple, which stood there, cherubim were the ornaments of the walls, both in the holy and most holy place, to signify the presence of angels. There was a general assembly and congregation of the priests, which were substituted instead of the firstborn, of whose names catalogues were kept. There was God, as the supreme Judge of controversies, giving forth his oracles. The high-priest was the mediator between God and Israel, (comp. Luke 1:8-10,) and the blood of sprinkling was daily used.” — Doddridge.

Ver. 24. To the blood of sprinkling, that speaketh better things than that of Abel. The shedding of Abel’s blood repelled Cain from the family altar; but now by the blood of Christ we are brought nigh to God, and are adopted into his family. See on Genesis 4.

24. Jesus—As Moses at Sinai was the mediator of the old covenant, so Jesus at Zion is the mediator of the new. Centrally, this mediator stands in the picture amid the spirits made perfect by the blood. The blood of sprinkling—The true cleansing efficacy of the atoning death figured as a sprinkled blood. Bengel has several pages on the physical blood of Jesus, (dubiously followed by Alford in a few lines,) which strike us as a most repulsive superstition. Speaketh—The blood of Christ, like the blood of Abel, has a voice; and it speaks better things; for as the blood of Abel spoke wrath on his murderer, the blood of Jesus speaks pardon and salvation. The true reading seems to be, not better things, but simply better than. That of not being in the Greek, the true reading is, that speaketh better than Abel.

In 18-24 we have a contrastive picture showing the gloom of the Judaistic and the glory of the Christian dispensation. It is introduced to show the fatal folly of the Hebrews’ selling their birthright, by apostatizing from the former to the latter. Our author now (25-29) emphasizes that folly by showing that Zion has its terrors on impenitence as terrible as those of Sinai. There is a law in the gospel, a penalty upon unbelief. God is a consuming fire (verse 29) under every dispensation.

In the Zionic dispensation there is a Speaker who speaks from heaven, as there was one in the Sinaitic who spoke from earth, 25. It is the same Speaker as he who shook the ground at Sinai; and he promises that once more he will shake the sky as well as ground. This Speaker, through both dispensations, is, therefore, the same, namely, Jesus-Jehovah, 26. And this promise of a greater shaking than that of Sinai signifieth a removing of the shaken things, namely, the old covenant; which removable things are thereby seen to be transient, yet implying an underlying permanent domain that is irremovable and eternal—the Messianic kingdom, verse 27. We, accepting this irremovable and eternal kingdom, should serve God with godly fear, (28,) for the refuser to hear the earthly-heavenly Speaker will find a consuming fire in our God.

V. 25. Refuse not-By unbelief.

Him that speaketh-And whose speaking even now is a prelude to the final scene. The same voice which spake both by the law and in the gospel, when heard from heaven, will shake heaven and earth. For if they escaped not-His vengeance.

Much more shall not we-Those of us who turn from him that speaketh from heaven-That is, who came from heaven to speak to us.

Verse 25. See] blepete. 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 25. See that ye refuse not him that speaketh — (He alludes to his having just said that his blood speaketh;) namely, Christ, who speaks to you in the gospel, and by his Spirit and messengers, and whose speaking, even now, is a prelude to the final scene. In this command the apostle has respect to the double solemn charge given by God to his church to hear and obey his Son: the first, Deuteronomy 18:15, 19, The Lord thy God will raise up unto thee a prophet, unto him ye shall hearken, &c. A charge intended to prepare the church for their duty in the proper season. The other charge was given immediately from heaven, Matthew 17:5; This is my beloved Son, hear ye him. This is the foundation of all gospel faith and obedience, and the formal reason of the condemnation of all unbelievers. God hath commanded all men to hear; that is, to believe and obey his Son Jesus Christ. Hence he hath given command to others to preach the gospel to all individuals. They who believe them believe in Christ; and they who believe in Christ, through him, believe in God, (1 Peter 1:21,) so that their faith is ultimately resolved into the authority of God himself. And in like manner, they who refuse them, who hear them not, do thereby refuse Christ himself; and, by so doing, reject the authority of God, who hath given this command to hear him, and hath taken on himself to require it when it is neglected. For if they escaped not divine vengeance, who refused him that spake — Greek, crhmatizonta, literally, that gave forth oracles; (namely, Moses, who delivered the law by inspiration of God;) on earth — Who received his message on earth, and delivered it only from mount Sinai, and whose oracles and doctrines were but earthly and carnal, in comparison of Christ’s; much more shall we not escape — Still greater vengeance; if we turn away from him that speaketh from heaven — Who received his message in the bosom of the Father, came down from heaven to deliver it to us, and now addresses us not only in the solemn discourses which he uttered in the days of his flesh, sealed with his blood, and confirmed by his resurrection and ascension; but speaks to us from heaven by his Spirit in his apostles, evangelists, and other faithful ministers, and (he might have added) manifests that he does so by the mighty signs and wonders which he enables many of them to perform; and by the success he gives to the word of his grace which proceeds from their lips. See on Hebrews 2:2, 3; 10:28.

Ver. 25, 26. See that ye refuse not him that speaketh. The Lord Christ, the Messiah, whose voice once shook mount Sinai. But now he hath promised, saying, yet once more I shake not the earth only, but also heaven. The kingdom of Christ shook the rebel jews, destroyed their city and temple, and scattered them. It also shook the Roman power to pieces, and shall finally put down antichrist in all its forms. It shall overwhelm the infidels with the fiery vengeance of an angry God.

25. See—Uttered, as Delitzsch says, with the uplifted warning finger. Him—The Son of God, as the Jehovah and Logos of both Testaments. Spake on earth—In the trumpets, thunders, and voice from Sinai. Him that speaketh from heaven—Not simply the ascended Jesus; but the Logos, Lord alike of Sinai and Zion. For it was he who uttered the prophecy of Haggai, quoted next verse. It was the same I who shook the earth at Sinai, and who promised by Haggai to shake both heaven and earth at the first advent.

V. 26. Whose voice then shook the earth-When he spoke from mount Sinai.

But now-With regard to his next speaking.

He hath promised-It is a joyful promise to the saints, though dreadful to the wicked.

Yet once more I will shake, not only the earth, but also the heaven-These words may refer in a lower sense to the dissolution of the Jewish church and state; but in their full sense they undoubtedly look much farther, even to the end of all things. This universal shaking began at the first coming of Christ. It will be consummated at his second coming. Haggai 2:6.

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.

Verses 26, 27. Whose voice — Namely, Christ’s, who appeared to Moses at the bush, gave the law, and conducted Israel through the wilderness; see on Exodus 3:2; Isaiah 63:9; 1 Corinthians 10:9; then shook the earth — When, at the giving of the law, he spoke from Sinai, and the whole mount quaked greatly, Exodus 19:18; but now — In the gospel times; he hath promised — Or declared, saying, (Haggai 2:6,) Yet once more I shake not the earth only, but also heaven — Meaning, probably, the abolition of the civil and ecclesiastical constitution of the Jews, with the destruction of Jerusalem and the temple, Matthew 24:29; John 4:21, 23; and even the overthrow of the heathen idolatry, John 16:11, and the propagation of the gospel throughout the world: changes which, in the nature of things, could not take place without great commotions, and the shaking of governments and nations. Dreadful commotions and wars preceded the coming of Christ in the flesh, of which see on Haggai 2:6: but the shakings here intended must be those consequent on his so coming, and productive of the events now referred to. They may, however, look forward even to Christ’s second coming, and the final consummation of all things. For this word, Yet once more — Or once for all, not only signifieth the removing of those things that are shaken — The total subversion of the Jewish commonwealth and church, with the ordinances of Moses; as of things that are made — Namely, by human hands; or constituted or appointed only for a time; (the verb poiein, here used, frequently meaning to constitute or appoint, as chap. 3:2; Mark 3:14, in both which passages it is translated to appoint, as it is also in many other places;) that those things which cannot be shaken — A dispensation to be changed no more; may remain — Fixed on a perpetual basis; even that eternal kingdom of righteousness and peace which God hath established by his Son Jesus Christ. This inference the apostle rightly draws from the expression, yet once more. For, as it implies that God would make but one alteration more in the religious worship of the world, it certainly follows that the form to be substituted in the room of the things to be shaken or removed, shall be permanent. The gospel, therefore, will remain to the end of the world, as the only form of religion acceptable to God. And then, as the words also imply, the heaven and the earth shall themselves be removed, as things made and intended only to endure for a time; and those things which cannot be shaken, the new heaven and the new earth, shall remain, to be the inheritance of God’s people for ever, Revelation 21:1, &c.

Ver. 25, 26. See that ye refuse not him that speaketh. The Lord Christ, the Messiah, whose voice once shook mount Sinai. But now he hath promised, saying, yet once more I shake not the earth only, but also heaven. The kingdom of Christ shook the rebel jews, destroyed their city and temple, and scattered them. It also shook the Roman power to pieces, and shall finally put down antichrist in all its forms. It shall overwhelm the infidels with the fiery vengeance of an angry God.

26. He—See note on the last verse. Then… now—At Sinai then, at Zion now. The former the inauguration of Mosaicism, the latter of Christianity. Earth… also heaven—Delitzsch and Alford labour painfully to refer the latter shaking to Christ’s second advent to judge the world. The antithesis, then, would be between the scene of Sinai and the final conflagration and renewal of the earth. This is, again, a very incongruous antithesis. The shaking of Sinai would be physically a very insignificant event, out of all comparison with such a mundane revolution as the earth’s destruction. Alford fully urges that “it is wrong to understand this shaking of the mere breaking down of Judaism.” But surely the overthrow of the old dispensation was as important an event as its first establishment. The inauguration of the new kingdom by Christ’s first advent was an immensely more stupendous event than the first inauguration of the law. Symbolically, Zion is, a far taller mountain than Sinai. As a physical phenomenon, the proper antithesis to the day of Sinai is the day of Pentecost. See our notes on Acts 2:1-4. On that day heaven and earth were shaken physically, and as broadly as at Sinai, and with an infinitely sublimer significance; a significance pervading all the Christian ages.

V. 27. The things which are shaken-Namely, heaven and earth. As being made-And consequently liable to change. That the things which are not shaken may remain-Even "the new heavens and the new earth," Revelation 21:1.

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.

Verses 26, 27. Whose voice — Namely, Christ’s, who appeared to Moses at the bush, gave the law, and conducted Israel through the wilderness; see on Exodus 3:2; Isaiah 63:9; 1 Corinthians 10:9; then shook the earth — When, at the giving of the law, he spoke from Sinai, and the whole mount quaked greatly, Exodus 19:18; but now — In the gospel times; he hath promised — Or declared, saying, (Haggai 2:6,) Yet once more I shake not the earth only, but also heaven — Meaning, probably, the abolition of the civil and ecclesiastical constitution of the Jews, with the destruction of Jerusalem and the temple, Matthew 24:29; John 4:21, 23; and even the overthrow of the heathen idolatry, John 16:11, and the propagation of the gospel throughout the world: changes which, in the nature of things, could not take place without great commotions, and the shaking of governments and nations. Dreadful commotions and wars preceded the coming of Christ in the flesh, of which see on Haggai 2:6: but the shakings here intended must be those consequent on his so coming, and productive of the events now referred to. They may, however, look forward even to Christ’s second coming, and the final consummation of all things. For this word, Yet once more — Or once for all, not only signifieth the removing of those things that are shaken — The total subversion of the Jewish commonwealth and church, with the ordinances of Moses; as of things that are made — Namely, by human hands; or constituted or appointed only for a time; (the verb poiein, here used, frequently meaning to constitute or appoint, as chap. 3:2; Mark 3:14, in both which passages it is translated to appoint, as it is also in many other places;) that those things which cannot be shaken — A dispensation to be changed no more; may remain — Fixed on a perpetual basis; even that eternal kingdom of righteousness and peace which God hath established by his Son Jesus Christ. This inference the apostle rightly draws from the expression, yet once more. For, as it implies that God would make but one alteration more in the religious worship of the world, it certainly follows that the form to be substituted in the room of the things to be shaken or removed, shall be permanent. The gospel, therefore, will remain to the end of the world, as the only form of religion acceptable to God. And then, as the words also imply, the heaven and the earth shall themselves be removed, as things made and intended only to endure for a time; and those things which cannot be shaken, the new heaven and the new earth, shall remain, to be the inheritance of God’s people for ever, Revelation 21:1, &c.

27. This word, (or formula,) Yet once more—The passage is quoted from Haggai 2:6, and reads, according to the Septuagint, “Yet once, it is a little while, and I will shake the heavens, and the earth, and sea, and dry land.” And, (verse 21,) “I will shake the heavens and the earth.” This shaking of all, typified by the pentecostal physical shaking, is symbolically wrought with wonderful grandeur by the power spiritual, civil, and political of Christianity, through all the seas and lands of our earth. Removing… as of things that are made—Made in a deprecatory sense; fabricated, manufactured, in contrast with things intrinsically permanent and eternal. Things made are the transitory; things unmade are irremovable and forever remain. The forms of the Old dispensation were made, and so transient; the underlying kingdom of God is immutable, and must remain.

V. 28. Therefore let us, receiving-By willing and joyful faith. A kingdom-More glorious than the present heaven and earth. Hold fast the grace, whereby we may serve God-In every thought, word, and work.

With reverence-Literally, with shame. Arising from a deep consciousness of our own unworthiness.

And godly fear-A tender, jealous fear of offending, arising from a sense of the gracious majesty of God.

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] exwmen carin. 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, latreuwmen, pay religious worship to God; for he receives no burnt-offering that is not kindled by fire from his own altar. Acceptably] euarestwv. 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] aidouv. With shamefacedness or modesty.

Godly fear] eulabeiav. 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 aidouv kai eulabeiav, modesty and religious fear, ACD*, several others, with the Slavonic and Chrysostom, have eulabeiav kai deouv, and others have yobou kai tromou, fear and trembling; but the sense is nearly the same.

Verses 28, 29. Wherefore we — Who believe in Christ; receiving — Or having received, through the gospel; a kingdom which cannot be moved — A dispensation (frequently called the kingdom of God) which shall never be changed, but shall remain to the end of time, (2 Corinthians 3:11,) and which opens before us an assured and bright prospect of a reign in eternal glory; let us have grace — Let us ask and receive it. “As grace is so freely offered to us, let us not be so wanting to ourselves as to fall short of it.” So Dr. Doddridge paraphrases the clause, and adds in a note, “This” (namely, that grace is freely offered) “is strongly intimated in the words of the exhortation, else there could be no room for it. And this oblique intimation, in which it is, as it were, taken for granted that we may certainly have grace if we take proper methods for obtaining it, appears to me peculiarly affecting.” Ecwmen carin may be properly rendered, let us hold fast grace; for it is as necessary to retain it as it is to obtain it; and this we may do as well as the other; whereby we may have both inclination and power to serve God acceptably — Euarestwv, in a manner well pleasing to him, making his will the sole rule of our conduct, of our tempers, words, and works, and his glory the end thereof, and from a principle of love to him, endeavouring to glorify him in our body and spirit which are his; with reverence — Meta aidouv, literally, with shame, or modesty, arising from a deep sense of our unworthiness; and godly fear — A tender, jealous fear of offending God, arising from a sense of his gracious majesty. For our God — In the strictness of his justice, and the purity of his holiness; is a consuming fire — Though he manifests himself in the gospel with the beams of such mild majesty, he is still possessed of that tremendous power which was so awfully displayed at mount Sinai, and will break forth as a consuming fire against all those that presumptuously violate his laws and despise his gospel. See Deuteronomy 4:23, 24, a passage which the apostle had now in his eye, where Moses, giving the Lord this appellation, reminded the Israelites of the fire which came forth from him to destroy Korah and his company, Numbers 16:35. Wherefore, by adopting his words, the apostle brought the same instance of vengeance to the remembrance of the Hebrews, that they might be deterred from apostacy, disobedience, and all irreverence in the worship of God: who, though he appears so full of mercy in the gospel, is as much determined to punish the rebellious as ever.

Ver. 28, 29. Wherefore we receiving a kingdom that cannot be moved. Christianity has hitherto weathered all storms of war and tumult, guarded by a God of consuming fire; therefore, oh Hebrews, leave not your lovely Jerusalem for a temple stained with blood, and about to be burned; but take courage and confess the Lord, like the ancient cloud of witnesses, for the day of his coming is at hand.

28. Receiving a kingdom—That kingdom, once underlying Mosaicism, now underlies Christianity. We stand, therefore, upon an immutable basis. On that basis we may serve God acceptably. Yet not with unmingled joy. A godly fear yet remains, not as to the trueness of our basis, not as to the faithfulness of God, but as to our own faithfulness. Our Hebrews may relapse from the true basis of Christianity to the false foundations of old Judaism—from Zion to Sinai.

V. 29. For our God is a consuming fire-in the strictness of his justice, and purity of his holiness.

Verse 29. For our God is a consuming fire.] The apostle quotes Deuteronomy 4:24, and by doing so 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, &c.,) 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, &c., and only to a few before the law, as Abraham, Jacob, &c. It is employed under the 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, &c., so that it might be known who were 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 diakaiwn teteleiwmenwn, 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, &c., and run with perseverance 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.

HEBREWS

Verses 28, 29. Wherefore we — Who believe in Christ; receiving — Or having received, through the gospel; a kingdom which cannot be moved — A dispensation (frequently called the kingdom of God) which shall never be changed, but shall remain to the end of time, (2 Corinthians 3:11,) and which opens before us an assured and bright prospect of a reign in eternal glory; let us have grace — Let us ask and receive it. “As grace is so freely offered to us, let us not be so wanting to ourselves as to fall short of it.” So Dr. Doddridge paraphrases the clause, and adds in a note, “This” (namely, that grace is freely offered) “is strongly intimated in the words of the exhortation, else there could be no room for it. And this oblique intimation, in which it is, as it were, taken for granted that we may certainly have grace if we take proper methods for obtaining it, appears to me peculiarly affecting.” Ecwmen carin may be properly rendered, let us hold fast grace; for it is as necessary to retain it as it is to obtain it; and this we may do as well as the other; whereby we may have both inclination and power to serve God acceptably — Euarestwv, in a manner well pleasing to him, making his will the sole rule of our conduct, of our tempers, words, and works, and his glory the end thereof, and from a principle of love to him, endeavouring to glorify him in our body and spirit which are his; with reverence — Meta aidouv, literally, with shame, or modesty, arising from a deep sense of our unworthiness; and godly fear — A tender, jealous fear of offending God, arising from a sense of his gracious majesty. For our God — In the strictness of his justice, and the purity of his holiness; is a consuming fire — Though he manifests himself in the gospel with the beams of such mild majesty, he is still possessed of that tremendous power which was so awfully displayed at mount Sinai, and will break forth as a consuming fire against all those that presumptuously violate his laws and despise his gospel. See Deuteronomy 4:23, 24, a passage which the apostle had now in his eye, where Moses, giving the Lord this appellation, reminded the Israelites of the fire which came forth from him to destroy Korah and his company, Numbers 16:35. Wherefore, by adopting his words, the apostle brought the same instance of vengeance to the remembrance of the Hebrews, that they might be deterred from apostacy, disobedience, and all irreverence in the worship of God: who, though he appears so full of mercy in the gospel, is as much determined to punish the rebellious as ever.

Ver. 28, 29. Wherefore we receiving a kingdom that cannot be moved. Christianity has hitherto weathered all storms of war and tumult, guarded by a God of consuming fire; therefore, oh Hebrews, leave not your lovely Jerusalem for a temple stained with blood, and about to be burned; but take courage and confess the Lord, like the ancient cloud of witnesses, for the day of his coming is at hand.

29. For—Before this for the Greek has a most pregnant and. Its meaning is, And all this fear is right, for, etc. God… fire—Quoted from Deuteronomy 4:24, “For the Lord thy God is a consuming fire, even a jealous God.” It was a fearful reason given by Moses to warn them from forsaking the old covenant and apostatizing to idolatry; it is now repeated to warn these Hebrews against relapsing into obsolete Judaism. We might place the emphasis on our, and then the meaning would be, that the God of Zion is as retributive as the God of Sinai. But the true emphasis is upon fire, and the meaning is, that our God is not pure grace, but also justice. And with this most solemn sentence closes the author’s argument and exhortation against apostasy.