Text -- Hebrews 12:1 (NET)

The Lord’s Discipline

12:1 Therefore, since we are surrounded by such a great cloud of witnesses, we must get rid of every weight and the sin that clings so closely, and run with endurance the race set out for us,

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Heb 12:1

Therefore ( toigaroun ).

Triple compound inferential participle (toi ,gar ,oun ) like the German doch denn nun , a conclusion of emphasis, old particle, in N.T. only here and 1Th 4:8. There should be no chapter division here, since Heb 12:1-3 really is the climax in the whole argument about the better promises (10:19-12:3) with a passionate appeal for loyalty to Christ.

Robertson: Heb 12:1

Us also ( kai hēmeis ).

We as well as "these all"of Heb 11:39 and all the more because of the "something better"given us in the actual coming of Christ.

Robertson: Heb 12:1

Compassed about ( echontes perikeimenon ).

Literally, "having (echontes , present active participle of echō ) lying around us"(perikeimenon , present middle participle of perikeimai , old verb as in Luk 17:2).

Robertson: Heb 12:1

Cloud of witnesses ( nephos marturōn ).

Old word (Latin nubes ), here only in the N.T., for vast mass of clouds. Nephelē is a single cloud. The metaphor refers to the great amphitheatre with the arena for the runners and the tiers upon tiers of seats rising up like a cloud. The martures here are not mere spectators (theatai ), but testifiers (witnesses) who testify from their own experience (Heb 11:2, Heb 11:4, Heb 11:5, Heb 11:33, Heb 11:39) to God’ s fulfilling his promises as shown in chapter Heb 11.

Robertson: Heb 12:1

Laying aside ( apothemenoi ).

Second aorist-middle (indirect, from ourselves) participle of apotithēmi , old verb as in Col 3:8 (laying off old clothes). The runners ran in the stadium nearly naked.

Robertson: Heb 12:1

Every weight ( ogkon panta ).

Old word (kin to enegkein ,pherō ) like phortos ,baros . Here every encumbrance that handicaps like doubt, pride, sloth, anything. No trailing garment to hinder or trip one.

Robertson: Heb 12:1

The sin which doth so easily beset us ( tēn euperistaton hamartian ).

"The easily besetting sin."There are a dozen possible renderings of this double compound verbal from eu , well, and periistēmi , to place around or to stand around (intransitive). The Vulgate has circumstans nos peccatum (the sin standing around us). Probably this is the true idea here, "the easily encompassing (or surrounding) sin."In this case apostasy from Christ was that sin. In our cases it may be some other sin. The verbal adjective reminds one of the ring of wild beasts in the jungle that encircle the camp-fire at night each ready to pounce upon a careless victim.

Robertson: Heb 12:1

Let us run ( trechōmen ).

Present active volitive subjunctive of trechō , "let us keep on running."

Robertson: Heb 12:1

With patience ( di' hupomonēs ).

Not with impatience, doubt, or despair.

Robertson: Heb 12:1

The race that is set before us ( ton prokeimenon hēmin agōna ).

Note the article and the present middle participle of prokeimai , old compound (already in Heb 6:18, and also in Heb 12:2). Dative case (hēmin ) of personal interest.

Vincent: Heb 12:1

Therefore ( τοιγαροῦν )

An emphatic particle, strongly affirming the facts on which the following exhortation is based.

Vincent: Heb 12:1

We also are compassed ( καὶ ἡμεῖς )

According to this the sense would be, those described in ch. 11 were compassed with a cloud of witnesses, and we also are so compassed. Wrong. The we also should be construed with let us run . " Therefore let us also (as they did) run our appointed race with patience."

Vincent: Heb 12:1

Seeing we are compassed about with so great a cloud of witnesses ( τοσοῦτον ἔχοντες περικείμενον ἡμῖν νέφος μαρτύρων )

Lit. having so great a cloud of witnesses lying around us . Νέφος cloud , N.T.o , means a great mass of cloud covering the entire visible space of the heavens, and therefore without definite form, or a single large mass in which definite outlines are not emphasized or distinguished. It thus differs from νεφέλη , which is a detached and sharply outlined cloud. Νέφος is therefore more appropriate to the author's image, which is that of a vast encompassing and overhanging mass. The use of cloud for a mass of living beings is familiar in poetry. Thus Homer, a cloud of footmen ( Il . xxiii. 138): of Trojans ( Il . xvi. 66). Themistocles, addressing the Athenians, says of the host of Xerxes, " we have had the fortune to save both ourselves and Greece by repelling so great a cloud of men " (Hdt. viii. 109). Spenser, F . Q . i. 1, 23:

" A cloud of cumbrous gnattes doe him molest."

Milton, Par . L . i. 340:

" A pitchy cloud of locusts."

Witnesses (μαρτύρων ) does not mean spectators , but those who have born witness to the truth, as those enumerated in ch. 11. Yet the idea of spectators is implied, and is really the principal idea. The writer's picture is that of an arena in which the Christians whom he addresses are contending in a race, while the vast host of the heroes of faith who, after having born witness to the truth, have entered into their heavenly rests watches the contest from the encircling tiers of the arena, compassing and overhanging it like a cloud, filled with lively interest and sympathy, and lending heavenly aid. How striking the contrast of this conception with that of Kaulbach's familiar " Battle of the Huns," in which the slain warriors are depicted rising from the field and renewing the fight in the upper air with aggravated fury.

Vincent: Heb 12:1

Weight ( ὄγκον )

N.T.o , o lxx. Lit. bulk , mass . Often in Class. Sometimes metaphorically of a person, dignity , importance , pretension: of a writer's style, loftiness , majesty , impressiveness . Rend. " encumbrance," according to the figure of the racer who puts away everything which may hinder his running. So the readers are exhorted to lay aside every worldly hindrance or embarrassment to their Christian career.

Vincent: Heb 12:1

And the sin which doth so easily beset ( καὶ τὴν εὐπερίστατον ἁμαρτίαν )

Καὶ adds to the general encumbrance a specific encumbrance or hindrance. Ἑυπερίστατος N.T.o , o lxx, o Class. From εὐ readily , deftly , cleverly , and περιΐ̀στασθαι to place itself round . Hence, of a sin which readily or easily encircles and entangles the Christian runner, like a long, loose robe clinging to his limbs. Beset is a good rendering, meaning to surround . In earlier English especially of surrounding crowns, etc., with jewels. So Gower, Conf . Am . i. 127.

" With golde and riche stones beset."

Shakespeare, Two Gent . V . v. 3:

" The thicket is beset; he cannot 'scape."

The sin may be any evil propensity. The sin of unbelief naturally suggests itself here.

Vincent: Heb 12:1

With patience ( δἰ ὑπομονῆς )

Ὑπομονὴ includes both passive endurance and active persistence. See on 2Pe 1:6, and see on Jam 5:7. For this use of δἰ with , see on Heb 9:11.

Vincent: Heb 12:1

The race ( τὸν ἀγῶνα )

Instead of a specific word for race (δρόμος ), the general term contest is used. For προκείμενον set before , see on Heb 6:18.

Wesley: Heb 12:1

A great multitude, tending upward with a holy swiftness.

Wesley: Heb 12:1

Of the power of faith.

Wesley: Heb 12:1

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.

Wesley: Heb 12:1

As doth the sin of our constitution, the sin of our education, the sin of our profession.

JFB: Heb 12:1

As well as those recounted in Heb 12:11.

JFB: Heb 12:1

Greek, "have so great a cloud (a numberless multitude above us, like a cloud, 'holy and pellucid,' [CLEMENT OF ALEXANDRIA]) of witnesses surrounding us." The image is from a "race," an image common even in Palestine from the time of the Greco-Macedonian empire, which introduced such Greek usages as national games. The "witnesses" answer to the spectators pressing round to see the competitors in their contest for the prize (Phi 3:14). Those "witnessed of" (Greek, Heb 11:5, Heb 11:39) become in their turn "witnesses" in a twofold way: (1) attesting by their own case the faithfulness of God to His people [ALFORD] (Heb 6:12), some of them martyrs in the modern sense; (2) witnessing our struggle of faith; however, this second sense of "witnesses," though agreeing with the image here if it is to be pressed, is not positively, unequivocally, and directly sustained by Scripture. It gives vividness to the image; as the crowd of spectators gave additional spirit to the combatants, so the cloud of witnesses who have themselves been in the same contest, ought to increase our earnestness, testifying, as they do, to God's faithfulness.

JFB: Heb 12:1

As corporeal unwieldiness was, through a disciplinary diet, laid aside by candidates for the prize in racing; so carnal and worldly lusts, and all, whether from without or within, that would impede the heavenly runner, are the spiritual weight to be laid aside. "Encumbrance," all superfluous weight; the lust of the flesh, the lust of the eye, and the pride of life, and even harmless and otherwise useful things which would positively retard us (Mar 10:50, the blind man casting away his garment to come to Jesus; Mar 9:42-48; compare Eph 4:22; Col 3:9-10).

JFB: Heb 12:1

Greek, "sin which easily stands around us"; so LUTHER, "which always so clings to us": "sinful propensity always surrounding us, ever present and ready" [WAHL]. It is not primarily "the sin," &c., but sin in general, with, however, special reference to "apostasy," against which he had already warned them, as one to which they might gradually be seduced; the besetting sin of the Hebrews, UNBELIEF.

JFB: Heb 12:1

Greek, "in persevering endurance" (Heb 10:36). On "run" compare 1Co 9:24-25.

Clarke: Heb 12:1

Wherefore - This is an inference drawn from the examples produced in the preceding chapter, and on this account both should be read in connection

Clarke: Heb 12:1

Compassed about - Here is another allusion to the Olympic games: the agonistae, or contenders, were often greatly animated by the consideration that the eyes of the principal men of their country were fixed upon them; and by this they were induced to make the most extraordinary exertions

Clarke: Heb 12:1

Cloud of witnesses - Νεφος μαρτυρων . Both the Greeks and Latins frequently use the term cloud, to express a great number of persons or things; so in Euripides, Phoeniss. ver. 257: νεφος ασπιδων πυκνον, a dense cloud of shields; and Statius, Thebiad., lib. ix., ver. 120: jaculantum nubes , a cloud of spearmen. The same metaphor frequently occurs

Clarke: Heb 12:1

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

Clarke: Heb 12:1

The sin which doth so easily beset - Ευπεριστατον ἁμαρτιαν· The well circumstanced sin; that which has every thing in its favor, time, and place, and opportunity; the heart and the object; and a sin in which all these things frequently occur, and consequently the transgression is frequently committed. Ευπεριστατος is derived from ευ, well, περι, about, and ἱστημι, I stand; the sin that stands well, or is favorably 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 honor, 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 center, 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 traveler, 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

Clarke: Heb 12:1

Let us run with patience the race - Τρεχωμεν τον προκειμενον ἡμιν αγωνα· 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: Ου τον δ ’ αγωνα πρωτον αν δραμοιμ ’ εγω· This is not the first race that I shall run. Id. Iphig. in Aulid., ver. 1456: Δεινους αγωνας δια σε κεινον δει δραμειν· 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.

Calvin: Heb 12:1

1.Wherefore, seeing we also, === etc. This conclusion is, as it were, an epilogue to the former chapter, by which he shows the end for which he gave a catalogue of the saints who excelled in faith under the Law, even that every one should be prepared to imitate them; and he calls a large multitude metaphorically a cloud, for he sets what is dense in opposition to what is thinly scattered. ²⁴² Had they been a few in number, yet they ought to have roused us by their example; but as they were a vast throng, they ought more powerfully to stimulate us.

He says that we are so surrounded by this dense throng, that wherever we turn our eyes many examples of faith immediately meet us. The word witnesses I do not take in a general sense, as though he called them the martyrs of God, and I apply it to the case before us, as though he had said that faith is sufficiently proved by their testimony, so that no doubt ought to be entertained; for the virtues of the saints are so many testimonies to confirm us, that we, relying on them as our guides and associates, ought to go onward to God with more alacrity.

===Let us lay aside every weight, or every burden, etc. As he refers to the likeness of a race, he bids us to be lightly equipped; for nothing more prevents haste than to be encumbered with burdens. Now there are various burdens which delay and impede our spiritual course, such as the love of this present life, the pleasures of the world, the lusts of the flesh, worldly cares, riches also and honors, and other things of this kind. Whosoever, then, would run in the course prescribed by Christ, must first disentangle himself from all these impediments, for we are already of ourselves more tardy than we ought to be, so no other causes of delay should be added.

We are not however bidden to cast away riches or other blessings of this life, except so far as they retard our course for Satan by these as by toils retains and impedes us.

Now, the metaphor of a race is often to be found in Scripture; but here it means not any kind of race, but a running contest, which is wont to call forth the greatest exertions. The import of what is said then is, that we are engaged in a contest, even in a race the most celebrated, that many witnesses stand around us, that the Son of God is the umpire who invites and exhorts us to secure the prize, and that therefore it would be most disgraceful for us to grow weary or inactive in the midst of our course. And at the same time the holy men whom he mentioned, are not only witnesses, but have been associates in the same race, who have beforehand shown the way to us; and yet he preferred calling them witnesses rather than runners, in order to intimate that they are not rivals, seeking to snatch from us the prize, but approves to applaud and hail our victory; and Christ also is not only the umpire, but also extends his hand to us, and supplies us with strength and energy; in short, he prepares and fits us to enter on our course, and by his power leads us on to the end of the race.

And the sin which does so easily beset us, or, stand around us, etc. This is the heaviest burden that impedes us. And he says that we are entangled, in order that we may know, that no one is fit to run except he has stripped off all toils and snares. He speaks not of outward, or, as they say, of actual sin, but of the very fountain, even concupiscence or lust, which so possesses every part of us, that we feel that we are on every side held by its snares. ²⁴³

===Let us run with patience, === etc. By this word patience, we are ever reminded of what the Apostle meant to be mainly regarded in faith, even that we are in spirit to seek the kingdom of God, which is invisible to the flesh, and exceeds all that our minds can comprehend; for they who are occupied in meditating on this kingdom can easily disregard all earthly things. He thus could not more effectually withdraw the Jews from their ceremonies, than by calling their attention to the real exercises of faith, by which they might learn that Christ’s kingdom is spiritual, and far superior to the elements of the world.

Defender: Heb 12:1

The figure here is one of a racing arena with a great cloud of witnesses in the stands surrounding the runners and their race track. The "witnesses" are not merely spectators but "martyrs" (martus is the Greek word translated "witness"), not necessarily having all been put to death, but all having been willing to suffer and die for the faith while also living and witnessing for the Lord. Now, having finished their own course, they are watching our present-day progress in the Christian race. No doubt, each one of us has some of these witnesses (our departed friends and loved-ones) who are especially watching us personally. They are not omnipresent, of course, and being in heaven with the Lord, cannot observe us directly. Nevertheless, they, like the angels, (1Pe 1:12) are keenly and anxiously interested. Perhaps our ministering angels report to them about us from time to time. (Perhaps there is something analogous to a heavenly television room where they can even see us occasionally.) In any case, the knowledge that angels, and perhaps our departed loved ones, are anxiously interested in the race we are running, should be a real incentive."

TSK: Heb 12:1

seeing : Heb. 11:2-38

a cloud : Isa 60:8; Eze 38:9, Eze 38:16

witnesses : Luk 16:28; Joh 3:32, Joh 4:39, Joh 4:44; 1Pe 5:12; Rev 22:16

let us lay : Mat 10:37, Mat 10:38; Luk 8:14, Luk 9:59-62, Luk 12:15, Luk 14:26-33, Luk 18:22-25, Luk 21:34; Rom 13:11-14; 2Co 7:1; Eph 4:22-24; Col 3:5-8; 1Ti 6:9, 1Ti 6:10; 2Ti 2:4; 1Pe 2:1, 1Pe 4:2; 1Jo 2:15, 1Jo 2:16

and the sin : Heb 10:35-39; Psa 18:23

and let us : 1Co 9:24-27; Gal 5:7; Phi 2:16, Phi 3:10-14; 2Ti 4:7

with patience : Heb 6:15, Heb 10:36; Mat 10:22, Mat 24:13; Luk 8:15; Rom 2:7, Rom 5:3-5, Rom 8:24, Rom 8:25, Rom 12:12; Jam 1:3, Jam 5:7-11; 2Pe 1:6; Rev 1:9, Rev 3:10, Rev 13:10

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Heb 12:1

Wherefore - In view of what has been said in the previous chapter.

Seeing we also are encompassed about with so great a cloud of witnesses - The apostle represents those to whom he had referred in the previous chapter, as looking on to witness the efforts which Christians make, and the manner in which they live. There is allusion here, doubtless, to the ancient games. A great multitude of spectators usually occupied the circular seats in the amphitheater, from which they could easily behold the combatants; see the notes on 1Co 9:24-27. In like manner, the apostle represents Christians as encompassed with the multitude of worthies to whom he had referred in the previous chapter. It cannot be fairly inferred from this that he means to say that all those ancient worthies were actually looking at the conduct of Christians, and saw their conflicts. It is a figurative representation, such as is common, and means that we ought to act as if they were in sight, and cheered us on. How far the spirits of the just who are departed from this world are permitted to behold what is done on earth - if at all - is not revealed in the Scriptures. The phrase, "a cloud of witnesses,"means many witnesses, or a number so great that they seem to be a cloud. The comparison of a multitude of persons to a cloud is common in the classic writers; see Homer II. 4:274, 23:133; Statius 1:340, and other instances adduced in Wetstein, in loc.; compare notes on 1Th 4:17.

Let us lay aside every weight - The word rendered "weight"- ὄγκον ogkon - means what is crooked or hooked, and thence any thing that is attached or suspended by a hook that is, by its whole weight, and hence means weight; see "Passow."It does not occur elsewhere in the New Testament. The word is often used in the classic writers in the sense of swelling, tumour, pride. Its usual meaning is that of weight or burden, and there is allusion here, doubtless, to the runners in the games who were careful not to encumber themselves with anything that was heavy. Hence, their clothes were so made as not to impede their running, and hence, they were careful in their training not to overburden themselves with food, and in every way to remove what would be an impediment or hindrance. As applied to the racers it does not mean that they began to run with anything like a burden, and then threw it away - as persons sometimes aid their jumping by taking a stone in their hands to acquire increased momentum - but that they were careful not to allow anything that would be a weight or an encumbrance.

As applied to Christians it means that they should remove all which would obstruct their progress in the Christian course. Thus, it is fair to apply it to whatever would be an impediment in our efforts to win the crown of life. It is not the same thing in all persons. In one it may be pride; in another vanity; in another worldliness; in another a violent and almost ungovernable temper; in another a corrupt imagination; in another a heavy, leaden, insensible heart; in another some improper and unholy attachment. Whatever it may be, we are exhorted to lay it aside, and this general direction may be applied to anything which prevents our making the highest possible attainment in the divine life. Some persons would make much more progress if they would throw away many of their personal ornaments; some, if they would disencumber themselves of the heavy weight of gold which they are endeavoring to carry with them. So some very light objects, in themselves considered, become material encumbrances. Even a feather or a ring - such may be the fondness for these toys - may become such a weight that they will never make much progress toward the prize.

And the sin which doth so easily beset us - The word which is here rendered "easily beset"- εὐπερίστατον euperistaton - "euperistaton"- does not occur elsewhere in the New Testament. It properly means, "standing well around;"and hence, denotes what is near, or at hand, or readily occurring. So Chrysostom explains it. Passow defines it as meaning "easy to encircle."Tyndale renders it "the sin that hangeth on us."Theodoret and others explain the word as if derived from περίστασις peristasis - a word which sometimes means affliction, peril - and hence, regard it as denoting what is full of peril, or the sin which so easily subjects one to calamity. Bloomfield supposes, in accordance with the opinion of Grotius, Crellius, Kype, Kuinoel, and others, that it means "the sin which especially winds around us, and hinders our course,"with allusion to the long Oriental garments. According to this, the meaning would be, that as a runner would be careful not to encumber himself with a garment which would be apt to wind around his legs in running, and hinder him, so it should be with the Christian, who especially ought to lay aside everything which resembles this; that is, all sin, which must impede his course. The former of these interpretations, however, is most commonly adopted, and best agrees with the established sense of the word. It will then mean that we are to lay aside every encumbrance, particularly or especially - for so the word καὶ kai "and,"should be rendered here "the sins to which we are most exposed."Such sins are appropriately called "easily besetting sins."They are those to which we are particularly liable. They are such sins as the following:

(1) Those to which we are particularly exposed by our natural temperament, or disposition. In some this is pride, in others indolence, or gaiety, or levity, or avarice, or ambition, or sensuality.

\caps1 (2) t\caps0 hose in which we freely indulged before we became Christians. They will be likely to return with power, and we are far more likely from the laws of association, to fall into them than into any other. Thus, a man who has been intemperate is in special danger from that quarter; a man who has been an infidel, is in special danger of scepticism: one who has been avaricious, proud, frivolous, or ambitious, is in special danger, even after conversion, of again committing these sins.

\caps1 (3) s\caps0 ins to which we are exposed by our profession, by our relations to others, or by our situation in life. They whose condition will entitle them to associate with what are regarded as the more elevated classes of society, are in special danger of indulging in the methods of living, and of amusement that are common among them; they who are prospered in the world are in danger of losing the simplicity and spirituality of their religion; they who hold a civil office are in danger of becoming mere politicians, and of losing the very form and substance of piety.

\caps1 (4) s\caps0 ins to which we are exposed from some special weakness in our character. On some points we may be in no danger. We may be constitutionally so firm as not to be especially liable to certain forms of sin. But every man has one or more weak points in his character; and it is there that he is particularly exposed. A bow may be in the main very strong. All along its length there may be no danger of its giving way - save at one place where it has been made too thin, or where the material was defective - and if it ever breaks, it will of course be at that point. That is the point, therefore, which needs to be guarded and strengthened. So in reference to character. There is always some weak point which needs specially to be guarded, and our principal danger is there. Self-knowledge, so necessary in leading a holy life, consists much in searching out those weak points of character where we are most exposed; and our progress in the Christian course will be determined much by the fidelity with which we guard and strengthen them.

And let us run with patience the race that is set before us. - The word rendered "patience"rather means in this place, perseverance. We are to run the race without allowing ourselves to be hindered by any obstructions, and without giving out or fainting in the way. Encouraged by the example of the multitudes who have run the same race before us, and who are now looking out upon us from heaven, where they dwell, we are to persevere as they did to the end.

Poole: Heb 12:1

Heb 12:1-4 An exhortation to patience and constancy enforced by the

example of Christ.

Heb 12:5-13 The benefit of God’ s chastisements.

Heb 12:14-17 Exhortation to peace and holiness.

Heb 12:18-24 The dispensation of the law compared with the

privileges of the gospel.

Heb 12:25-29 The danger of refusing the word from heaven.

The Spirit proceeds in this chapter in his exhortation or counsel unto duties worthy of the former doctrine of Christ, and suitable to the foregoing examples, enumerated Heb 11:1-40 .

Wherefore seeing he introduceth it with an illative particle, toigaroun seeing all those worthies finished their course through faith, and received not the promise since made good to us, therefore is there something to be inferred.

We also are compassed about with so great a cloud of witnesses we, I Paul, and you Hebrews, having enjoyed the better things provided by God for us, we are so much the more obliged; as also having such a multitude of witnesses of so vast worth and dignity, as all the Old Testament believers were, distilling, like a cloud, abundant influences, from their example, in doing and suffering for God, through faith, on our souls, to make us persevering in the faith to the end, as they did; and so compassing us about, as we cannot want either direction or encouragement to it, whenever we look into their histories for it.

Let us lay aside every weight like the Grecian and Roman racers, who laid aside their cumbersome garments, so as they might more easily and lightly run their race; in allusion to which, it is the concern of every Christian to lay aside, or put away, all his worldly cumbrances, which would clog him in his race, his corrupt self, the world, &c., Mat 16:24 Luk 21:34 1Ti 6:9-11 2Ti 2:4 .

And the sin which doth so easily beset us: the evil weight inward is the old man, the corrupt nature, which remaineth in every Christian, styled by Paul, the body of death, Rom 7:24 ; but especially each Christian’ s own personal iniquity, which sticks and cleaves nearer to him than his garments, and which made David so careful about it, in Psa 18:23 ; that which is so compassing and clasping him about, that he is so far from running, he cannot move for it, 1Co 9:27 Col 3:5 . This they are to mortify in them.

And let us run with patience the race that is set before us how distant soever the goal is, which finisheth the race of a Christian’ s life, yet the way passing to it, though it be troublesome and long, and being set to us by God himself, must be patiently, strenously, and constantly run, that they may obtain it, Psa 119:32,33 Lu 13:24 1Co 9:24-27 Gal 5:7 Phi 3:13,14 2Ti 4:7 . The cloud of witnesses have so run it before them for their direction and encouragement.

PBC: Heb 12:1

"Wherefore"

The writer wants you to have no doubt that what he is about to say connects with what he has just said. There is connection. You just simply need to read the English structure -wherefore (for a reason) because of what has gone on in the prior verses you need to think about this and from the conclusion or from the reasoning of these verses go to this conclusion.

"seeing we also"

We share something in common with those Old Testament patriachs. He didn’t take people who stood out from the crowd who were extraordinary people and just anointed them and used them. He took ordinary people and by His grace and faith {Eph 2:8-9 tell us that both grace and faith are gifts of God} -faith isn’t something you fabricate in yourself, faith isn’t something you develop as a philosophical outlook or as a habit of thinking. Faith in the New Testament sense is itself a gift of God.

"seeing we also are compassed about"

Surrounded is the sense of the word (compassed).

"with so great a cloud of witnesses"

The word " cloud" here means not just one large weatherfront but it means an innumerable company or a large number of small individual clouds. What this writer is saying is that the arena where Christian activity takes place is not an isolated experience. It is not a place where you serve alone. It is a place where you serve in the presence of a very large number of people. These people are not disinterested spectators -they’re not concerned bystanders. They’re witnesses. Heb 11:1-3 says that by faith the elders obtained a good report- literally " witness." The word " witness" here comes from the Greek word that comes into the English language as " martyr." These people aren’t disinterested bystanders. Every person in the bleacher served his day in competition. Every person in the bleachers has been where you are today. 

51

Endure Like Jesus- Endure Through Jesus Heb 12:1-4

In the wake of these great champions of faith and perseverance, the writer cites one further example of faith- the example of the Lord Jesus Christ himself. In what way is the example of Jesus superior to the testimony of Abraham, Moses, and the others in Heb 11:1-40? In terms of the fact that the Lord Jesus, in contrast to the faithful patriarchs and prophets, is more than an example of faith for us to follow. He also supplies the grace, strength, and assistance to enable us to endure. The patriarchs were examples, but Jesus is more than an example. He is also a means of our present strength and encouragement now.

Endure Through Jesus {Heb 12:1-2}

The author now employs the familiar image of an athletic contest in which the runners in the arena would be surrounded by spectators in the ampitheater. Though he does not suggest by this imagery that the saints who have departed to heaven are now hovering about us watching our progress as heavenly spectators of what takes place in the earthly realm, yet figuratively, the champions of faith listed in Heb 11:1-40, are here depicted as those who have finished their race and now witness to us, by their example, to endure to the end. They are " witnesses," as Philip E. Hughes says, " in the sense of those who have proved themselves to be unflinching professors of the faith and have overcome by the word of their testimony...They have triumphantly completed their course, and we who are not contestants in the arena should be inspired by their example to give of our utmost in the struggle."

If New Testament believers will finish the race like their Old Testament forerunners, they must do two specific things. (1) They must labor to run unencumbered- " ... let us lay aside every weight and the sin that doth so easily beset us..."{Heb 12:1} They must discard every impediment, including both excess body weight and all unnecessary clothing, that is, discard every excess and encumbrance that tends to impair mobility and weigh the runner down. Whatever the particular sin that entangles us, we must lay it aside. The race of faith, in other words, requires diligent self-discipline. {1Co 9:25-27}

Having cast off excess weights, the author urges the Hebrews to " run with patience." Patience is hupomone SGreek: 5281. hupomone, meaning endurance. It speaks of the determination to abide under difficulties in undaunted and steadfast endurance. The use of the word suggests that the Christian race is a marathon, a long-distance race.

(2) They must labor to remain undistracted- " Looking unto Jesus, the author and the finisher of our faith...."

This is the great secret of endurance. The strength and resources to persevere in the race of faith come only through a fixed gaze on Jesus Christ. He, and He alone, is the source of our strength. The writer suggests the need to look to Him without distraction by the use of the word SGreek: 872. aphorao (’ looking’). Aphorao is a looking away from everything else in order to focus exclusively on one object. Only by fixating on Jesus Christ as the sole source of strength and help can anyone endure to the finish line. Distractions cost the runner precious time and energy.

Endure Like Jesus {Heb 12:2-4}

Not only is the Lord Jesus the source of our strength, He is also the supreme example. In fact, He is the " author" [i.e. pioneer] and " finisher" [i.e. perfecter] of our faith. He, the founder of the Christian faith, has already blazed the trail of faith himself. Further, He finished His course. He completed His task. He endured!

What did He endure? He endured the cross, despising the shame. He endured the contradiction of sinners against Himself. Now He is set down at the right hand of God.

Where is He now? Not in the grandstands, but in the dignitaries box, " sat down at the right hand of God." When the Hebrews face discouragement, the author wants them to think about Jesus. Look at your Savior and imitate His example, he says. Look to your Savior and draw from His strength. Endure like Him. Endure through Him. Keep your eyes on Jesus.

" Sometimes I feel discouraged and think my life in vain;

I’m tempted then to murmur and of my lot complain;

But then I think of Jesus and all He’s done for me;

Then I cry ‘O Rock of Ages, Hide Thou me.’"

417

Haydock: Heb 12:1

Laying aside every weight; [1] i.e. all that may hinder us when we run in the way of virtue.--- To the fight proposed to us. In the Greek it is ore clear: let us run the proposed race. He compares the condition of Christians to those who run a race, who fight or strive for a prize in the Olympic games, who strip themselves, and make themselves as light as possible, the better to run and fight. (Witham) ---

This Christian's life is both a race and a combat. In baptism we enter the lists; therefore we must fight in running to Jesus Christ, for he is the term, the goal, and the prize. To run will, we must be as light and disengaged as possible; and the same if we hope to combat with success. We should look up to the battles fought by our captain, Jesus Christ, and contemplate the glory he now enjoys on that account; for this he means to share with us, if we imitate his virtues: let us then rejoice to suffer with our Captain ( Greek: archegon ) here, and we shall be glorified with him hereafter.

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[BIBLIOGRAPHY]

Omne pondus, Greek: panta ogkon, omnen sarcinam.

Gill: Heb 12:1

Wherefore, seeing we also are compassed about,...., As the Israelites were encompassed with the pillar of cloud, or with the clouds of glory in the wilderness, as the Jews say; See Gill on 1Co 10:1, to which there may be an allusion, here, since it follows,

with so great a cloud of witnesses; or "martyrs", as the Old Testament saints, the instances of whose faith and patience are produced in the preceding chapter: these, some of them, were martyrs in the sense in which that word is commonly used; they suffered in the cause, and for the sake of true religion; and they all bore a noble testimony of God, and for him; and they received a testimony from him; and will be hereafter witnesses for, or against us, to whom they are examples of the above graces: and these may be compared to a "cloud", for the comfortable and reviving doctrines which they dropped; and for their refreshing examples in the heat of persecution; and for their guidance and direction in the ways of God; and more especially for their number, being like a thick cloud, and so many, that they compass about on every side, and are instructive every way. Hence the following things are inferred and urged,

let us lay aside every weight; or burden; every sin, which is a weight and burden to a sensible sinner, and is an hinderance in running the Christian race; not only indwelling sin, but every actual transgression, and therefore to be laid aside; as a burden, it should be laid on Christ; as a sin, it should be abstained from, and put off, with respect to the former conversation: also worldly cares, riches, and honours, when immoderately pursued, are a weight depressing the mind to the earth, and a great hinderance in the work and service of God, and therefore to be laid aside; not that they are to be entirely rejected, and not cared for and used, but the heart should not be set upon them, or be over anxious about them: likewise the rites and ceremonies of Moses's law were a weight and burden, a yoke of bondage, and an intolerable one, and with which many believing Jews were entangled and pressed, and which were a great hinderance in the performance of evangelical worship; wherefore the exhortation to these Hebrews, to lay them aside, was very proper and pertinent, since they were useless and incommodious, and there had been a disannulling of them by Christ, because of their weakness and unprofitableness. Some observe, that the word here used signifies a tumour or swelling; and so may design the tumour of pride and vain glory, in outward privileges, and in a man's own righteousness, to which the Hebrews were much inclined; and which appears in an unwillingness to stoop to the cross, and bear afflictions for the sake of the Gospel; all which is a great enemy to powerful godliness, and therefore should be brought down, and laid aside. The Arabic version renders it, "every weight of luxury": all luxurious living, being prejudicial to real religion:

and the sin which doth so easily beset us; the Arabic version renders it, "easy to be committed"; meaning either the corruption of nature in general, which is always present, and puts upon doing evil, and hinders all the good it can; or rather some particular sin, as what is commonly called a man's constitution sin, or what he is most inclined to, and is most easily drawn into the commission of; or it may be the sin of unbelief is intended, that being opposite to the grace of faith, the apostle had been commending, in the preceding chapter, and he here exhorts to; and is a sin which easily insinuates itself, and prevails, and that sometimes under the notion of a virtue, as if it would be immodest, or presumptuous to believe; the arguments for it are apt to be readily and quickly embraced; but as every weight, so every sin may be designed: some reference may be had to Lam 1:14 where the church says, that her transgressions were "wreathed", ישתרגו, "wreathed themselves", or wrapped themselves about her. The allusion seems to be to runners in a race, who throw off everything that encumbers, drop whatsoever is ponderous and weighty, run in light garments, and lay aside long ones, which entangle and hinder in running, as appears from the next clause, or inference.

And let us run with patience the race that is set before us. The stadium, or race plot, in which the Christian race is run, is this world; the prize run for is the heavenly glory; the mark to direct in it, is Christ; many are the runners, yet none but the overcomers have the prize; which being held by Christ, is given to them: this race is "set before" the saints; that is, by God; the way in which they are to run is marked out by him in his word; the troubles they shall meet with in it are appointed for them by him, in his counsels and purposes; the mark to direct them is set before them in the Gospel, even Jesus, the author and finisher of faith, whom they are to look unto; the length of their race is fixed for them, or how far, and how long they shall run; and the prize is determined for them, and will be given them, and which is held out for their encouragement, to have respect unto: and it becomes all the saints, and belongs to each, and everyone of them, to "run" this race; which includes both doing and suffering for Christ; it is a motion forward, a pressing towards the mark for the prize, a going from strength to strength, from one degree of grace to another; and to it swiftness and agility are necessary; and when it is performed aright, it is with readiness, willingness, and cheerfulness: it requires strength and courage, and a removal of all impediments, and should be done "with patience"; which is very necessary, because of the many exercises in the way; and because of the length of the race; and on account of the prize to be enjoyed, which is very desirable: the examples of the saints, and especially Christ, the forerunner, should move and animate unto it.

Commentary -- Verse Notes / Footnotes

NET Notes: Heb 12:1

¹ tn Grk “having such a great cloud of witnesses surrounding us.”

Geneva Bible: Heb 12:1

Wherefore seeing we also are compassed about with so great a cloud of witnesses, ^{( 1 )} let us lay aside every weight, and the sin which ^{( a )} doth so easily beset [us], and let us run with patience the race that is set before us,

^{( 1 )} An applying of the former examples, by which we ought to be stirred up to run the whole race, casting away all hindrances and impediments.

^{( a )} For sin besieges us on all sides, so that we cannot escape.

Commentary -- Verse Range Notes

TSK Synopsis: Heb 12:1-29

1 An exhortation to constant faith, patience, and godliness.

22 A commendation of the new testament above the old.

Combined Bible: Heb 12:1

Demands of Faith   

(Hebrews 12:1)   

Our present verse is a call to constancy in the Christian profession; it is an exhortation unto steadfastness in the Christian life; it is a pressing appeal for making personal holiness our supreme business and quest. In substance our text is parallel with such verses as Matthew 16:24, Romans 6:13, 2 Corinthians 7:1, Philippians 3:12-14, Titus 2:12, 1 Peter 2:9-12. This summarization of the Christian’ s twofold duty is given again and again in the Scriptures: the duty of mortification and of vivification, the putting off of the "old man" and the putting on of the "new man" (Eph. 4:22-24). Analyzing the particular terms of our text, we find there is, first, the duty enjoined: to "run the race that is set before us." Second, the obstacles to be overcome: "lay aside every weight" etc. Third, the essential grace which is requisite thereto: "patience." Fourth, the encouragement given: the "great cloud of witnesses."  

The opening "Wherefore" in our text looks back to Hebrews 10:35, 36, where the apostle had urged, "Cast not away therefore your confidence, which hath great recompense of reward. For ye have need of patience, that, after ye have done the will of God, ye might receive the promise." That exhortation had been followed by a lengthy proof of the efficacy of persevering faith to enable its possessors to do whatever God commands, however difficult; to endure whatever God appoints, however severe; to obtain what He promises, however seemingly unattainable. All of this had been copiously illustrated in chapter 11, by a review of the history of God’ s people in the past, who had exemplified so strikingly and so blessedly the nature, the trails, and the triumphs of a spiritual faith. Having affirmed the unity of the family of God, the oneness of the O. T. and N. T. saints, assuring the latter that God has provided some better thing for us, the apostle now repeats the exhortation unto steadfast perseverance in the path of faith and obedience.  

"Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us." Here the apostle applies the various illustrations given in the preceding chapter, making use of them as a grand motive to perseverance in the Christian faith and state. "If all the saints of God lived, suffered, endured, and conquered by faith, shall not we also? If the saints who lived before the Incarnation, before the redemption was accomplished, before the High Priest entered the heavenly sanctuary, trusted in the midst of discouragements and trials, how much more aught we who know the name of Jesus, who have received the beginning, the installment of the great Messianic promise?" (Adolph Saphir). Herein we are shown that only then do we read the O. T. narratives unto profit when we draw from them incentives to practical godliness.  

In Hebrews 11 we have had described at length many aspects and characteristics of the life of faith. There we saw that a life of faith is an intensely practical thing, consisting of very much more than day-dreaming, or being regaled with joyous emotions, or even resting in orthodox views of the truth. By faith Noah built an ark, Abraham separated from his idolatrous neighbors and gained a rich inheritance, Moses forsook Egypt and became leader of Israel’ s hosts. By faith the Red Sea was crossed, Jericho captured, Goliath slain, the mouths of lions were closed, the violence of fire was quenched. A spiritual faith, then, is not a passive thing, but an active, energetic, vigorous, and fruitful one. The same line of thought is continued in the passage which is now before us, the same branch of truth is there in view again, only under a figure— a figure very emphatic and graphic.  

"Let us run with patience the race that is set before us." Here the Christian is likened unto an athlete, and his life unto the running of a race. This is one of a number of figures used in the N.T. to describe the Christian life. Believers are likened to shining lights, branches of the vine, soldiers, strangers and pilgrims: the last-mentioned more closely resembling the figure employed in our text, but with this difference: travelers may rest for awhile, and refresh themselves, but the racer must continue running or he ceases to be a "racer." The figure of the race occurs frequently, both in the O. T. and N. T.: Psalm 119:32, Song of Solomon 1:4, 1 Corinthians 9:24, Philippians 3:14, 2 Timothy 4:7. Very solemn is that word in Galatians 5:7, "ye did run well": the Lord, in His mercy, grant that that may never be said of writer or reader.  

The principal thoughts suggested by the figure of the "race" are rigorous self-denial and discipline, vigorous exertion, persevering endurance. The Christian life is not a thing of passive luxuriation, but of active "fighting the good fight of faith!" The Christian is not called to lie down on flowery beds of ease, but to run a race, and athletics are strenuous, demanding self-sacrifice, hard training, the putting forth of every ounce of energy possessed. I am afraid that in this work-hating and pleasure-loving age, we do not keep this aspect of the truth sufficiently before us: we take things too placidly and lazily. The charge which God brought against Israel of old applies very largely to Christendom today: "Woe to them that are at ease in Zion" (Amos 6:1): to be "at ease" is the very opposite of "running the race."  

The "race" is that life of faith and obedience, that pursuit of personal holiness, to which the Christian is called by God. Turning from sin and the world in penitence and trust to Christ is not the finishing-post, but only the starting-point. The Christian race begins at the new birth, and ends not till we are summoned to leave this world. The prize to be run for is heavenly glory. The ground to be covered is our journey through this life. The track itself is "set before us": marked out in the Word. The rules to be observed, the path which is to be traversed, the difficulties to be overcome, the dangers to be avoided, the source and secret of the needed strength, are all plainly revealed in the holy Scriptures. If we lose, the blame is entirely ours; if we succeed, the glory belongs to God alone.  

The prime thought suggested in the figure of running the race set before us is not that of speed, but of self-discipline, whole-hearted endeavor, the calling into action of every spiritual faculty possessed by the new man. In his helpful commentary, J. Brown pointed out that a race is vigorous exercise. Christianity consists not in abstract speculations, enthusiastic feelings, or specious talk, but in directing all our energies into holy actions. It is a laborious exertion: the flesh, the world, the devil are like a fierce gale blowing against us, and only intense effort can overcome them. It is a regulated exertion: to run around in a circle is strenuous activity, but it will not bring us to the goal; we must follow strictly the prescribed course. It is progressive exertion: there is to be a growth in grace, an adding to faith of virtue, etc. (2 Pet. 1:5-7), a reaching forth unto those things which are before.  

"Let us run with patience the race that is set before us." We only "run" when we are very anxious to get to a certain place, when there is some attraction stimulating us. That word "run" then presupposes the heart eagerly set upon the goal. That "goal" is complete deliverance from the power of indwelling sin, perfect conformity to the lovely image of Christ, entrance into the promised rest and bliss on High. It is only as that is kept steadily in view, only as faith and hope are in real and daily exercise, that we shall progress along the path of obedience. To look back will cause us to halt or stumble; to look down at the roughness and difficulties of the way will discourage and produce slackening, but to keep the prize in view will nerve to steady endeavor. It was thus our great Exemplar ran: "Who for the JOY that was set before Him" (verse 2).  

But let us now consider, secondly, the means prescribed: "let us lay aside every weight, and the sin which doth so easily beset us." That might be tersely expressed in several different forms: let us relinquish those things which would impede our spiritual progress; let us endeavor with might and main to overcome every hindering obstacle; let us attend diligently unto the way or method which will enable us to make the best speed. While sitting at our ease we are hardly conscious of the weight of our clothes, the articles held in our hands, or the cumbersome objects we may have in our pockets. But let us be aroused by the howlings of fierce animals, let us be pursued by hungry wolves, and methinks that none of us would have much difficulty in understanding the meaning of those words "let us lay aside every weight!"  

"Let us lay aside every weight, and the sin which doth so easily beset us." While no doubt each of these expressions has a definite and separate force, yet we are satisfied that a certain school of writers err in drawing too sharp and broad a line of distinction between them, for a careful examination of their contentions will show that the very things they consider to be merely "weights," are, in reality, sins. The fact is that in most quarters there has been, for many years past, a deplorable lowering of the standard of Divine holiness, and numerous infractions of God’ s righteous law have been wrongly termed "failures," "mistakes," and "minor blemishes," etc. Anything which minimizes the reality and enormity of sin is to be steadfastly resisted; anything which tends to excuse human "weaknesses" is to be rejected; anything which reduces that standard of absolute perfection which God requires us to constantly aim at— every missing of which is a sin— is to be shunned.  

"Let us lay aside every weight, and the sin which doth so easily beset us" is parallel with, "If any man will come after Me, let him deny himself, and take up his cross" (Matthew 16:24), and "let us cleanse ourselves from all filthiness of the flesh and of the spirit" (2 Cor. 7:1). In other words, this dehortation is a calling upon the Christian to "mortify the deeds of the body" (Rom. 8:13), to "abstain from fleshly lusts which war against the soul" (1 Pet. 2:11). There are two things which racers discard: all unnecessary burdens, and long flowing garments which would entangle them. Probably there is a reference to both of these in our text: the former being considered under "weights," or those things we voluntarily encumber ourselves with, but which should be dropped; the latter, "the sin which doth so easily beset us" referring to inward depravity.  

"Let us lay aside every weight" is a call to the sedulous and daily mortification of our hearts to all that would mar communion with Christ: it is parallel with "denying ungodliness and worldly lusts" (Titus 2:12). Everything which requires us to take time and strength away from God-appointed duties, everything which tends to bind the mind to earthly things and hinders our affections from being set upon things above, is to be cheerfully relinquished for Christ’ s sake. Everything which impedes my progress in running the race which God has set before me is to be dropped. But let it be carefully recognized that our text makes no reference to the dropping of duties which we have no right to lay aside. The performing of real and legitimate duty is never a hindrance to the spiritual life, though from a wrong attitude of mind and the allowance of the spirit of discontent, they often become so.  

Many make a great mistake in entertaining the thought that their spiritual life is being much hindered by the very things which should, by Divine grace, be a real help to them. Opposition in the home from ungodly relatives, trials in connection with their daily work, the immediate presence of the wicked in the shop or office, are a real trial (and God intends they should be— to remind us we are still in a world which lieth in the Wicked one, to exercise our graces, to prove the sufficiency of His strength), but they need not be hindrances or "weights." Many erroneously suppose they would make much more progress spiritually if only their "circumstances" were altered. This is a serious mistake, and a murmuring against God’ s providential dealings with us. He shapes our "circumstances" as a helpful discipline to the soul, and only as we learn to rise above "circumstances," and walk with God in them, are we "running the race that is set before us." The person is the same no matter what "circumstances" he may be in!  

While the "weights" in our text have no reference to those duties which God requires us to discharge— for He never calls us to any thing which would draw us away from communion with Himself; yet they do apply in a very real sense unto a multitude of cares which many of God’ s people impose upon themselves— cares which are a grievous drag upon the soul. The artificial state in which many people now live, which custom, society, the world, imposes, does indeed bind many heavy burdens on the backs of their silly victims. If we accept that scale of "duties" which the fashion of this world imposes, we shall find them "weights" which seriously impede our spiritual progress: spending valuable time in reading newspapers and other secular literature in order to "keep up with the times," exchanging "social calls" with worldlings, spending money on all sorts of unnecessary things so as to be abreast of our neighbors, are "weights" burdening many, and those "weights" are sins.  

By "weights," then, may be understood every form of intemperance or the immoderate and hurtful use made of any of those things which God has given us "richly to enjoy" (1 Tim. 6:17). Yes, to "enjoy" be it noted, and not only to use. The Creator has placed many things in this world— like the beautiful flowers and the singing birds— for our pleasure, as well as for the bare supply of our bodily needs. This should be borne in mind, for there is a danger here, as every where, of lopsidedness. We are well aware that in this age of fleshly indulgence the majority are greatly in danger of erring on the side of laxity, yet in avoiding this sin, others are in danger of swinging to the other extreme and being "righteous over much" (Ecclesiastes 7:16), adopting a form of monastic austerity, totally abstaining from things which Scripture in nowise prohibits.  

Each Christian has to decide for himself, by an honest searching of Scripture and an earnest seeking of wisdom from God, what are "weights" which hinder him. While on the one hand it is wrong to assume an haughty and independent attitude, refusing to weigh in the balances of the sanctuary the conscientious scruples and prejudices of fellow-Christians; on the other hand it is equally wrong to suffer any to lord it over our consciences, and deprive us of our Christian liberty. "Let every man be fully persuaded in his own mind." It is not the lawful use of God’ s creatures, but the intemperate abuse of them which Scripture condemns. More die from over eating than over drinking. Some constitutions are injured as much by coffee as by whiskey. Some are undermining their health by a constant round of exertions; others enervate themselves by spending too much time in bed.  

The Greek word for "weights" is "tumor or swelling," so that an excresence, a superfluity, is what is in view. A "weight" is something which we are at liberty to cast aside, but which instead we choose to retain. It is anything which retards our progress, anything which unfits us for the discharge of our God-assigned duties, anything which dulls the conscience, blunts the edge of our spiritual appetite, or chokes the spirit of prayer. The "cares of this world" weigh down the soul just as effectually as does a greedy grasping after the things of earth. The allowance of the spirit of envy will be as injurious spiritually as would an attendance at the movies. Fellowshipping at a Christ-dishonoring "church" quenches that Spirit as quickly as would seeking diversion at the dance hall. The habit of gossiping may do more damage to the Spiritual life than the excessive smoking of tobacco.  

One of the best indications that I have entered the race is the discovery that certain things, which previously never exercised my conscience, are a hindrance to me; and the further I "run," the more conscious shall I be of the "weights"; and the more determined I am, by God’ s grace, to reach the winning post, the more readily shall I drop them. So many professing Christians never seem to have any "weights," and we never see them drop anything. Ah, the fact is, they have never entered the race. O to be able to say with Paul, "I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord" (Phil. 3:8). When this is true of us, we shall not find it difficult, but rather easy to obey that injunction, "Go from the presence of a foolish man (or woman) when thou perceivest not in him the lips of knowledge" (Prov. 14:7); and so with many other scriptural exhortations.  

"And the sin which doth so easily beset (Greek "encompass") us." As we have already pointed out, the writer regards the "weights" as external temptations which have to be resisted, evil habits which are to be dropped; and "the sin" as referring to indwelling corruption, with a special reference (as the whole context suggests) to the workings of unbelief: compare Hebrews 3:13. It is true that each of us has some special form of sin to which we are most prone, and that he is more sorely tempted from one direction than another; but we think it is very clear from all which precedes our text that what the apostle has particularly in mind here is that which most seeks to hinder the exercise of faith. Let the reader ponder John 16:8, 9.  

"This is confirmed by the experience of all who have been exercised in this case, who have met with great difficulties in, and have been called to suffer for, the profession of the Gospel. Ask of them what they have found in such cases to be their most dangerous enemy; what hath had the most easy and frequent access unto their minds, to disturb and dishearten them, of the power thereof they have been most afraid; they will all answer with one voice, it is the evil of their own unbelieving hearts. This hath continually attempted to entangle them, to betray them, in taking part with all outward temptations. When this is conquered, all things are plain and easy unto them. It may be some of them have had their particular temptations which they may reflect upon; but any other evil by sin, which is common unto them all, as this is, they can fix on none" (John Owen).  

But how is the Christian to "lay aside" indwelling sin and its particular workings of unbelief? This injunction is parallel with Ephesians 4:22, "That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts." And how is that to be done? By heeding the exhortation of Romans 6:11, 12, "Reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof." In other words, by faith’ s recognition of my legal oneness with Christ, and by drawing from His fullness. Indwelling sin is to be "laid aside" by daily mortification (Rom. 8:13), by seeking grace to resist its solicitations (Titus 2:11, 12), by repenting, confessing, and forsaking the effects of its activities (Prov. 28:13), by diligently using the means which God has provided for holy living (Gal. 5:16).  

"Run with patience the race that is set before us." Perseverance or endurance is the prime prerequisite for the discharge of this duty. The good-ground hearer brought forth fruit "with patience" (Luke 8:15). We are bidden to be "followers of those who through faith and patience inherit the promises" (Heb. 6:12). The "race" appointed is a lengthy one, for it extends throughout the whole of our earthly pilgrimage. The course is narrow, and to the flesh, rough. The racer often becomes disheartened by the difficulties encountered. But "Let us not be weary in well doing, for in due season we shall reap, if we faint not" (Gal. 6:9).  

But how is this needed "patience" to be acquired? A twofold answer is given, the second part of which will be before us in the next article. First, by heeding the encouragement which is here set before us: "Wherefore seeing we also are compassed about with so great a cloud of witnesses let us lay aside... let us run." The reference is to the heroes of faith mentioned in the previous chapter: they compose a testimony for God, and speak unto future generations to be constant as they were. They witness to how noble a thing life may be when it is lived by faith. They witness to the faithfulness of God who sustained them, and enabled them to triumph over their foes, and overcome their difficulties. In likening these numerous witnesses unto a "cloud" there is no doubt a reference unto the Cloud which guided Israel in the wilderness: they followed it all the way to Canaan! So must we follow the noble example of the O.T. saints in their faith, obedience, and perseverance.  

"Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us." This is mentioned as an incentive, to console and assure us we are not alone. As we look around at the empty profession on every side, and behold the looseness and laxity of so many who bear the name of Christ, Satan seeks to make us believe that we are wrong, too "strict," and rebukes us for our "singularity." No doubt he employed the same tactics with Noah, with Abraham, with Moses; but they heeded him not. Nor should we. We are not "singular": if faithful to Christ we are following "the footsteps of the flock" (Song 1:8). Others before us have trod the same path, met with the same hindrances, fought the same fight. They persevered, conquered, and won the crown: then "let us run." That is the thought and force of the opening words of our text.  

"We who have still to walk in the narrow path which alone leads to glory are encouraged and instructed by the cloud of witnesses, the innumerable company of saints, who testified amid the most varied circumstances of suffering and temptation, that the just live by faith, and that faith is the victory which overcometh the world. The memory of those children of God, whose lives are recorded for our learning and consolation, animates us, and we feel upheld as it were by their sympathy and by the consciousness, that although few and weak, strangers and pilgrims on earth, we belong to a great and mighty, nay, a victorious army, part of which has already entered into the land of peace" (Adolph Saphir).  

  

  

Maclaren: Heb 12:1-2

The Cloud Of Witnesses And Their Leader

Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset [us], and let us run with patience the race that is set before us, 2 Looking unto Jesus the author and finisher of [our] faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. '--Heb. 12:1-2.

WHAT an awful sight the rows above rows of spectators must have been to the wrestler who looked up at them from the arena, and saw a mist of white faces and pitiless eyes all directed on himself! How many a poor gladiator turned in his despair from them to the place where purple curtains and flashing axes proclaimed the presence of the emperor, on whose word hung his life, whose will could crown him with a rich reward!

That is the picture which this text brings before our eyes, as the likeness of the Christian life. We are in the arena; the race has to be run, the battle to be fought. All round and high above us, a mist, as it were, of fixed gazers beholds us, and on the throne is the Lord of life, the judge of the strife, whose smile is better than all crowns, whose downward-pointing finger seals our fate. We are compassed with a cloud of witnesses, and we may see Jesus the author and finisher of faith. Both of these facts are alleged here as encouragements to persevering, brave struggle in the Christian life. Hence we have here mainly two subjects for consideration, namely the relation between the saints who are gone and ourselves, and the encouragement derived from it; and the contrasted relation between Jesus and ourselves, and the encouragement derived from it.

I. The Metaphor Of The Cloud Of Witnesses' Is Perhaps Intended To Express Multitude,

And also elevation. It may have been naturally suggested by the thought of the saints of the Old Testament (of whom the previous chapter has been so nobly speaking) as exalted to heaven, and hovering far above and far away like the pure whitenesses that tower there. Raphael's great Sistine Madonna has for background just such a light mist of angel faces and adoring eyes all turned to the gentle majesty of the Virgin. There may also be blending in the writer's mind such a reference to the amphitheatre as we have already noticed, which certainly exists in the later portion of the context. But we must remember that tempting as it is to a hasty reader to deduce from the words the idea that the saints whose warfare is accomplished' look down on our struggles here, there is, at all events, no support to that idea in the word' witnesses.' It is not used, as often in our speech, as equivalent to spectators,' but means here exactly what it does in the previous chapter, namely, attesters or testifiers. They are not witnesses of us, but to us, as we shall see presently. It may, indeed, be that the thought of the heavenly spectators of our Christian course is implied in the whole strain of the passage, and of the imagery borrowed from the arena, which would certainly be incomplete if there were nothing to answer to the spectators, who, whether at Corinth or Rome, made so important a part in the scene.

We shall be going too far, I think, if we dogmatically assert, on the strength of a figure, that this context teaches a positive communion between earth and heaven of such a sort as that they who have overcome by the blood of the Lamb, and by the word of His testimony,' know about the struggles of us down here in the arena. Still, one feels that such an idea is almost needed to give full force either to the figure or exhortation. It does seem somewhat lame to say, You are like racers, surrounded with a crowd of witnesses, therefore run, only do not suppose that they really see you. If this be so, the glowing imagery certainly seems to receive a violent chill, and the flow of the exhortation to be much choked. Still we can go no further than a modest perhaps.'

But even as a may be,' the thought of such a knowledge stimulates. As all the thousand eyes of assembled Greece looked on at the runners, and all the dialects of its states swelled the tumult of acclaim which surged round the victor, so here the general assembly and Church of the firstborn, the festal gathering on Mount Zion, into relations with which this very chapter says we have come, may be conceived of as sitting, solemn and still, on the thrones around the central throne, and bending not unloving looks of earnest pity on the arena below where they too once toiled and suffered.

It may be that, before their eyes, who have been made wise by death, and who, standing within the sanctuary of God, understand the end' of life and life's sorrows, are manifest our struggles, as with weary feet and drooping limbs we blunder on in the race. Surely there is love in heaven, and it may be there is knowledge, and it may be there is care for us. It may be that, standing on the serene shore beside the Lord, who has already prepared a meal for us with His own hands, they discern, tossing on the darkened sea, the poor little boats of us downhearted, unsuccessful toilers, who cannot yet descry the Lord, or the welcome which waits on the beach.

At all events the thought may come with cheer to our hearts, that, whether conscious of one another's mode of being or no, they in their triumph and we in our toils are bound together with real bonds. The thought, if not the knowledge, of their blessedness may be wafted down to us, just as the thought, if not the knowledge, of our labour may be in their restful souls. The hope of their tranquil shore may strengthen us that are far off upon the sea, though we cannot see more of it than the dim lights moving about, and catch an occasional fragrance in the air that tells of land, just as the memory of their stormy voyage mingles in their experience with their gladness because the waves be quiet, and God has brought them to their desired haven.

Such thoughts may come with encouragement for the conflict, even if we hesitate to assert that the cloud of witnesses is a cloud of spectators. What, then, is the sense in which these heroes of the faith which the previous chapter has marshalled in a glorious bede-roll, are witnesses'? The answer will be found by observing the frequent occurrence of the word, and its cognate words, in that chapter. We read there, for instance, that the elders' had witness borne to them' (Hebrews 11:2, Revised Version); that Abel by the acceptance of his sacrifice, had witness borne to him that he was righteous," God bearing witness in respect of his gifts' (Hebrews 11:4, Revised Version); that Enoch had witness borne to him that he had been well pleasing unto God' (Hebrews 11:5, Revised Version), and that the whole illustrious succession had witness borne to them through their faith' (Hebrews 11:39, Revised Version). This witness borne to them by God is, of course, His giving to them the blessings which belong to a genuine faith, whether of conscious acceptance with God, or of inward peace and power, or of outward victory over sorrows and foes. But they become witnesses to us for God by the very same facts by which He makes Himself the witness of their faith, for they therein become proofs of the blessedness of true religion, visible evidences of God's faithfulness, and their histories shine out across the centuries testifying to us in our toils how good it is to trust in the Lord, and how small and transient are the troubles and hindrances that a life of faith meets. The calm stars declare the glory of God, and witness from age to age of His power, which keeps them every one from failing; and these bright names that shine in the heaven of His word proclaim His tender pity, and His rewarding love to all who, like them, fight the good fight. Like the innumerable suns that make up the Milky Way, they melt into one bright cloud that lies still and eternal above our heads and sheds a radiance on our dim struggles. So we have here brought out the stimulus to our Christian race from the faith and blessedness of these saints.

We have their history before us: we know what they were, and we have the end of their conversation'--that is, the issue or outcome of their manner of life--as the next chapter says. It was a hard fight, but it ended in victory. They had more than their share of sorrows and troubles, but' the glory dies not, and the grief is past.' From their thrones they call to us words of cheer, and point us to their tears turned into diamonds, to their struggles stilled in depths of repose, to their wounded brows crowned with light and glory.

They witness to us how mighty and divine a thing is a life of faith. Their human weakness was filled with the power of God. Tremblings and self-distrust and all the ills that flesh is heir to dwelt in them. Black doubts and sore conflicts were their portion. They, too, knew what we know, how hard it is to live and do the right. But they fought through, because a mightier hand was upon them, and God's grace was breathed into their weakness--and there they stand, victorious witnesses to us, that whosoever will put his trust in the Lord shall have strength according to his need inbreathed into his uttermost weakness, and have One by his side in every furnace, like unto the Son of Man. They witness to us of companions in suffering, and the thought of them may come to a lonely heart wading in dark. deep waters, with the assurance that there is a ford, and that others have known the icy cold; and the downward rush of the stream, and have not been carried away by it. It is not a selfish thought that sometimes brings encouragement to a solitary sufferer, the same afflictions have been accomplished in your brethren.' It helps us to remember the great multitude who before us have come through the great tribulation and are before the throne. The cloud of witnesses testify how impotent is sorrow to harm, how strong to bless those who put their trust in God.

They witness to us of the faithfulness of God, who has led them, and upheld them, through all their conflicts, and has brought them to His side at last. That wondrous power avails for us, flesh and young, as when it helped the world's grey fathers. God refers us to their experiences, and summons them as His witnesses, for they will speak good of His name, and each of them, as they bend down from their seats around the arena, calls to us, O love the Lord, all ye His saints. I was brought low and He helped me.' So that we, taking heart by their example, can set ourselves to our struggles with the peaceful confidence, This God is our God for ever and ever.'

The word rendered witnesses' has a narrower meaning in later usage, according to which it comes to signify those who have sealed their testimony with their blood, in which sense it is transferred, untranslated, into English, in martyr.' What an eloquent epitome of the early history of the Church lies in that one fact! So ordinarily had the faithful confessor to die for his testimony that the very name had the thought of a bloody death inextricably associated with it. And if we for a moment think of that meaning, and look back to the long series of martyrs from the days of Stephen to the last Malagasy Christian or missionary, what solemn scorn of soft delights, and noble contempt of life itself may be kindled in our souls. Easy paths are appointed to us. We' have not yet resisted unto blood.' Let us run our smoother race with patience, as we think of those who ran theirs with bleeding feet, and through the smoke of Smithfield or the dust of the arena beheld the heavens opened, and the Son of Man standing ready to help, and so went to their death with the light from His face changing theirs into the same image.

But let us not forget that all these witnesses for God were imperfect men, whose imperfections are full of encouragement for us. Look at the names in that great muster-roll--Noah with his drunkenness, Jacob with his craft, Samson with his giant strength and giant passion, Jephtha with his savage faithfulness to a savage vow, David with his too well-known sins, and in them all not one name to which some great evil did not cling.

There are quickly reached limits to the veneration with which we are to regard the noblest heroes and saints, and none of them are to be to us patterns, however we may draw encouragement from their lives, and in some respects follow their faith. Thank God for the shameful stories told of so many of them in the unmoved narrative of Scripture! They were men of common clay. The saints' halo is round the head of men and women like ourselves. We look at our own sins and shortcomings, and are ready to despair. But we may lift our eyes to the cloud of witnesses and for every evil of ours find a counterpart in the earthly lives of these radiant saints. Thinking of our own evil we may hopefully say, as we gaze on them, Such were some of ye, but ye are washed, and ye are sanctified.' Therefore I will not doubt but that He is able to keep me, even me,' from falling, and to present me faultless before the presence of His glory.'

II. But We Are Not Left To Draw Encouragement From The Remembrance Of Men Of Like Passions With Ourselves Only.

The second of these clauses turns our thoughts to the contrasted relations between Christ and us, and the stimulus derived from it. Looking unto Jesus, the author and perfecter of our faith.'

Our Lord is here very emphatically set in a place by Himself apart from all that cloud of witnesses, who in their measure are held forth as noble examples of faith. All these, the greatest names of old, are in one class, and He stands above them in a class of which He is the only member. There we see no other man save Jesus only. Whatever be the inference from that fact, the fact itself is plain. He is something to all the fighters in the lists which none of these are. Our eyes may profitably dwell on them, but we have to look higher than their serene seats, even to His throne, and the relation between us and Him is altogether unlike that which binds us to the holiest of these.

The names He bears in this context are noteworthy, the author and finisher of faith,' the former being the same word which, in Acts 3:15, is rendered prince' (of life), and in this Epistle (Heb. 2:10), captain' (of salvation). Its meaning may perhaps be best given as leader.' All these others are the long files of the great army, but Christ is the Commander of the whole array. As Captain of the Lord's host am I come up, said the man with the drawn sword, who stood before Joshua as he brooded outside the walls of Jericho over his task, and that armed angel of the Lord was He who, in the fulness of time, took our humanity that He might lead the many sons to glory. Not in order of time, but by the precedence of nature, is He the Leader and Lord of all who live by faith.

He is also the finisher, or more properly the perfecter of faith, inasmuch as He in His own life has shown it in its perfect form and power; inasmuch also as He gives to each of us, if we will have it, grace to perfect it in our lives; and inasmuch as, finally, He crowns and rewards it at last.

One more remark as to the force of the language here may be allowed. The word rendered looking' is an emphatic compound, and if full force be given to both its elements, we might read it looking away,' that is, turning our eyes from all other, even the grandest of these grand witnesses, to gaze on Christ alone.

All these details serve to bring out the unique position which our Lord holds, and the attitude in which we should stand to Him.

Christ is the one perfect example of faith. We are familiar with the rest of His perfect example in regard to other graces of the Christian character, but we dwell less frequently than we ought on Him as having Himself lived a life of faith. Many orthodox believers so believe in Christ's divinity as to weaken their sense of the reality of His manhood, just as, on the other hand, a vivid apprehension of His manhood obscures to many the rays of His divinity. We lose much by not making very real to our minds that Jesus lived His earthly life by faith, that for Him as for us dependence on God, and humble confidence in Him, were the secret of peace, and the spring of power. This very Epistle, in another place, quotes the words of the psalm,' I will put my trust in Him,' as the very inmost expression of Christ's life, and as one of the ways in which He proves His brotherhood with us. He, too, knows what it is to hang on God; and is not only in His divine nature the object, but in His true manhood the pattern of our faith.

And His pattern is perfect. In all others, even the loveliest of saints and most heroic of martyrs, the gem is marred by many a streak of baser material, but in Him is the one entire and perfect chrysolite.' That faith never faltered, never turned its gaze from the things not seen, never slackened its grasp of the things hoped, nor degenerated into self-pleasing, nor changed its attitude of meek submission. We may look to others for examples, but they will all be sometimes warnings as well, only to Jesus we may look continually and find unsullied purity and perfect faith.

He is more than example. He gives us power to copy His fair pattern. The influence of heroic, saintly lives may be depressing as well as encouraging. Despondency often creeps over us when we think of them. It is not models that we want, for we all know well enough what we ought to be, and an example of supreme excellence in morals or religion may be as hurtful as the unapproachable superiority of Shakespeare or Raphael may to a young aspirant. Perfect patterns will not save the world. They do not get themselves copied. What we want is not the knowledge of what we ought to be, but the will and the power to be it. And that we get from Christ, and from Him alone. He stretches out His hand to hold us up in our poor struggles. His grace and His peace come into our hearts. Looking to Him, His Spirit enters our spirits, and we live, yet not we, but Christ liveth in us. Models will help us little. They stand there like statues on their pedestals, pure marble loveliness; but in Christ the marble becomes flesh, and the lovely perfection has a heart to pity and a strong hand stretched out to help. So let us look away from all others, who can only give us example, to Him who can give us strength. Turn from the circling thrones to the imperial throne in the centre. We are more closely bound to Him who sits on it than to them. Look away from the cloud of witnesses to the sun of our souls, from whom, gazing, we receive warmth and light and life. They may teach us to fight, but He fights in us. They are patterns of faith. So is He, but He is also its object and its giver.

Christ is the imperial Rewarder of faith. At the last He will give the full possession of all which it has looked and hoped for, and will lift it into the nobler form in which, even in heaven, we shall live by faith. In that region where struggles cease, and sense and sight no longer lead astray, and we behold Him as He is, faith still abides, as conscious dependence and happy trust. It is perfected in manner, measure, and reward. And Christ is the giver of all that perfects it.

Let us, then, turn away our eyes from all beside, and look to Christ. He is the Reward as well as the Rewarder of our faith. As we look to Him we shall gain power for the fight, and victory and the crown. The gladiators in the arena lowered their swords to the emperor, before they fought, with the grim greeting Hail, Caesar! the dying salute thee.' So, in happier fashion, our Lord, who has Himself fought in the lists where we now strive. Then we shall have strength for the conflict, and when the conflict is drawing to its end and all else swims before our sight, and the din grows faint in our ears, we shall close our eyes in peace; and when we open them again, lo! the bloody field, and the broken sword, and the battered helm, have all disappeared, and we sit, crowned and palm-bearing, at His side, hailed as victors, and lapped in sweetest rest for ever more!

The Christian Life A Race

Let us run with patience the race that is set before us.'--Heb. 12:1.

THE previous clauses of this verse bring before us the runner's position as compassed about with a cloud of witnesses,' and his preparation as laying aside every weight and.., sin.' The text carries us a stage further in the metaphor, and shows us the company of runners standing ready, stripped, and straining at the starting-post, with the long course stretching before them.

The metaphor of the Christian life as a race is threadbare, so far as our knowledge is concerned, but it may be questioned if it has sunk deeply enough into the practice of any of us. It is a very noble one, and contains an ideal of the Christian life which it would do us all good to hold up by the side of our realisation of it. It might stimulate and it would shame us.

What is the special note of that metaphor? Compare with the kindred one, equally well-worn and threadbare, of a journey or a pilgrimage. The two have much in common. They both represent life as changeful, continuous, progressive, tending to an end; but the metaphor of the race underscores, as it were, another idea, that of effort. The traveller may go at his leisure, he may fling himself down to rest under a tree, he may diverge from the road, but the runner must not look askance, must not be afraid of dust or sweat, must tax muscle and lungs to the utmost, if, panting, he is to reach the goal and win the prize. So, very significantly, our writer here puts forward only one characteristic of the race. It is to be run with patience,' by which great word the New Testament means, not merely passive endurance, noble and difficult as that may be, but active perseverance which presses on unmoved, ay, and unhindered, to its goal in the teeth of all opposition.

But, whilst that is the special characteristic of the metaphor, as distinguished from others kindred to it, and of the ideal which it sets forth, I desire in this sermon to take a little wider sweep, and to try to bring out the whole of the elements which lie in this well-worn figure. I see in it four things: a definite aim, clearly apprehended and eagerly embraced; a God-appointed path; a steady advance; and a strenuous effort. Now let us ask ourselves the question, Do they correspond to anything in my professing Christian life?

We have here, then,

I. A Definite Aim, Clearly Apprehended And Eagerly Embraced.

Most men have aims, definite enough, in regard to lower things, and if you ask the average man out of the ruck what he is living for, he will generally be able to answer curtly and clearly, or at any rate his life will show, even if he cannot put it into words. But all these are means rather than ends; I am living to make a big business.' I am living to make a fortune.' I am living to found a family.' I am living to learn a science, an art, a profession.' I am living for enjoyment,' etc., etc. Yes, and then suppose somebody perks up with the exceedingly inconvenient further question,' Well, and what then?' Then, all that fabric of life-aims rushes down into destruction, and is manifest for what it is--altogether disproportionate to the man that is pursuing it. Such shabby, immediate aims' are not worth calling so. But my text sets forth far beyond, and far above them, the one only goal which it is becoming, which it is natural, which it is anything else than ludicrous, if it were not so tragical, that any man should be pursuing. And what is that mark? You can put it in a hundred different ways. Evangelical Christian people generally say salvation, and a great many so-called Evangelical Christian people have a very low, inadequate, and selfish idea of what they mean by the word. Let us put it in another form. The only aim that it is worthy of a man to live for, as his supreme and dominant one, is that he shall be completely moulded in character, disposition, nature, heart, and will into the likeness of Jesus Christ, who is the image of God, and that he shall pass into no Nirvana of unconsciousness, but into that blessed union with the divine nature, which is not absorption into it, or the weakening of the individual, but the making a man tenfold more himself because he lives in God, as the taper plunged into the jar of oxygen, which burns the brighter for its surroundings, and unlike the taper, is unconsumed by burning. Thus the complete development of human character into the divine image, and the complete union of the human with the divine, is the aim that Christianity sets before us.

And that aim it becomes every one of us professing Christians clearly to apprehend, and keep ever in view as the thing to which we are not merely tending, but to which we are striving. Clearly apprehended, and eagerly embraced, this conception of the purpose of our lives must be if we are not to make them ignoble and conscious or unconscious hypocrisies. But remember that such an aim may be pursued through, and requires for its attainment, all those lower aims and ends which monopolise men's efforts without regard to anything beyond. What we want most is a Christianity which, recognising that great, supreme purpose, follows it persistently and doggedly through all nearer and lesser pursuits. We want our Christian principle to penetrate into all the tissues of our lives, and to bring there healing, purging, and quickening. And if we suppose that the greatest of all aims is contrary to any of these lesser ones, except such of them as are sinful, then we misapprehend both the highest blessedness and good of the nearest objects that are set before us, and still more fatally misapprehend the very genius and intention of that Christianity, which is not unworldliness but the secret of making the world and all its fading sweets subservient to this highest end.

Now, need I say one word as to the nobleness and blessedness of a life which is consistently and thoroughly ordered with a view to this great aim? Think of the unity that thus will be blessedly breathed over all the else bewildering diversity of earthly conditions and occupations. As the moon gathers into one great tidal wave the heaped waters of the shoreless ocean, and mastering currents, and laughing at the opposing powers of the tempest, carries the watery wall round the earth, so the white, pure beam of that aim shining down on the confused welter of our earthly life will draw it all after itself. Think, too, of the power that comes into a life from this unity. A man of one aim is always formidable, and high above all other aims in its absorbing power is this one that a Christian man only deserves his name if he sets and keeps before him. Such a unity will, if I may so say, gather together the whole power of our nature, and bring it into a point, and it will heat it as well as concentrate it. If you take a bit of blunt iron, cold, and try to bore a hole in a ten-inch plank, you will make little progress; but if you sharpen it to a point, and heat it red-hot, then it will penetrate anything. So my life gathered up into one, and heated, by the very fact of its being concentrated, will pierce through all obstacles, and I shall be strong in the proportion in which this one thing I do,' and do it through all other things.

I need not remind you, either, of the blessedness which is involved in this unity of aim, clearly apprehended and eagerly embraced, in so far as it will act as a test of all lower pursuits and objects. Wherever there comes a little rill of fresh water down upon the coral reef the creatures that build it die, and the reef disappears, and thus a great aim will kill all lower ones that work in the dark, creeping and crawling, and that are contrary to itself. Further, this supreme aim is supremely blessed, because it will shine ever before us. There is a blessedness in having an object of pursuit which we never reach. It is better to steer straight to the pole-star, though we never get there, than to creep like the old mariners, from headland to headland, and leave behind us sinking on the backward horizon, purpose after purpose, hope after hope, aim after aim. Better to have it shining ahead.

Let me point out the second idea contained in this metaphor, that of,

II. A God-Appointed Path.

The race is set before us.' Set before us by whom? The course is staked out and determined by the Judge of the games. And that may well be applied in two directions. My duties are appointed by God, and if only we realise that, and bring the thought of His will continually into connection with the smallest of the acts which circumstances, relationships, occupations and the like constitute our duties, how different they all become! It is an entirely different thing to say, Being where I am, I must do so-and-so'; or Right and wrong being what it is, I must do so-and-so ; or to say, This and that man prescribes so-and-so for me'; and to say: Thou hast prepared a path for us, and ordained that we should walk therein.' That elevates, that sweetens, that calms us, that smooths the road, makes the rough places plain and the crooked things straight. We want with the clear vision of the aim the equally clear and abiding persuasion that God has appointed the path. A modern thinker said that religion was morality touched by emotion. No, religion is morality transfigured into obedience to the law of God. Bring your duties into connection with His appointment, and they will all be easy; and when the path stretches gloomy before you, and it seems that you are called upon to do some hard thing, say: Created unto good works which God hath before ordained that we should walk in them.'

Then there is the other thought that, as the duties are appointed by Him, so the circumstances are appointed, too. You know what they call an obstacle-race, in which the intention is to accumulate as many difficulties in the course as can be crowded into it; I fancy that is a good deal like the race that is set before all of us, by God's wisdom. There are many fences to be climbed, many barriers to be crept under, many deep ditches to be waded through, many bad bits of road studded with sharp points, through which we have to pick our way. We say as to ourselves, and as to our friends, What does it all mean?' And the answer is, He has set the race before for our profit that we might be partakers of His holiness.'

Again, we have here the notion of,

III. A Steady Progress.

Continual advance is the very salt of the Christian life, and unless there be such progress there is something fatally wrong with the Christianity. An unprogressive Christianity is very apt to become a moribund and then a dead Christianity. Of course that is so because the aim of which I have been speaking is, in its very nature, inaccessible and yet capable of indefinite approximation. Alps upon Alps arise.' Neither in regard to the intellectual or spiritual apprehension of the deep things of God, nor in regard to the incorporation of His likeness into itself, will human nature ever be able to say, Lo, I have passed through the land, and know it all.' But an indefinite approximation to an eternally unreached point is a description of a geometrical figure, and it is the description of the Christian life. And, therefore, at no point must we stop, and at no point is it safe for us to say, I have apprehended and attained.' Our nature, quite as much as the divine nature towards which we tend, demands this continuous progress, for the human spirit is capable of an indefinite expansion, and the seed of the life kindred to God which is lodged in every believing soul, though it be at the beginning less than the least of all,' must grow into a great tree.

Ah, brethren! what a sad contrast to this unbroken progress our lives present to our own consciousness! How many Christian people there are who have almost lost sight of the notion, and have certainly ceased from the practice of an unbroken advance in either of the directions of which I have been speaking, likeness to God or communion with Him! Ask yourselves the question, Am I further on than I was this day last year, this day ten years, this day twenty years?' The Japanese gardeners pride themselves on having the secret of dwarfing forest trees, and they will put an oak into a flower-pot; and there it is, only a few inches high, in age a patriarch, in height a seedling. And that is what a great many of you Christian people are doing, dwarfing the tree; even if you are not distorting it. And now the last thing that I point out here is

IV. The Strenuous Effort.

I have already said a word or two about that as being the differentia, the special characteristic, of this metaphor. And I may just refer for one moment to the fact that the word rendered here race,' and quite rightly so rendered, literally means a contest--Let us run the contest that is set before us.' What does that say? Why, just this, that every foot of advance has to be fought; it is not merely' running,' it is conflict as well. And then, pointing in the same direction, comes the selection in the text, which I have already touched upon, of the one qualification that is necessary--patient endurance, which suggests antagonism. Opposition--where does the opposition come from? The Apostle asked the Galatians that once. Ye did run well; what did hinder you?' And the answers are diverse: flowers by the roadside, golden apples flung across the course, siren voices tempting us, the force of gravity holding us back, the pressure of the wind on our faces. Yes, and my own self most of all. That is what hinders, and that is what has to be fought against by myself. Effort, effort, effort is the secret of all noble life, in all departments, and it is the secret of advancing Christian life.

Now, let us understand aright the relations between the faith of which the New Testament makes so much and the effort of which this metaphor makes so much. A great many Christian people seem to fancy that faith supersedes effort. Not sol It stimulates and strengthens effort. If I trust, I receive the power to run, but whether I shall really run or not depends on myself. God gives the ability in Jesus Christ, and then we have to use the ability, and to turn it into an actuality. They have invented a movable platform at the Paris Exhibition, they tell me, on which a man steps, and having stepped upon it is lazily carried to his destination in the building without lifting a foot or moving a muscle. And some people seem to think that Christianity is a platform of that sort, a living way,' on which, if once they get, they may be as idle as they like, and they will reach their journey's end. Not so! Not so! By faith we enter on the race; through faith we receive the power that will make us able to run and not be weary, and to walk and not faint. But unless we run we shall not advance, and unless we advance we shall not attain. Understand, then, that faith is the basis of effort, and effort is the crown of faith. If we will thus trust ourselves to that Lord, and draw from Him the power which He is infinitely willing to give, then the great vision of the prophet will be fulfilled in our case, and we shall find stretching across the low, swampy levels of this world a highway,' and it shall he a way of holiness, and no ravenous beast shall come up therein, but the redeemed shall walk there, and the ransomed of the Lord shall return, and come to Zion with songs and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away.'

Weights And Sins

Let us lay aside every weight, and the sin which doth so easily beset us.' Heb. 12:1.

THERE is a regular series of thoughts in this clause, and in the one or two which follow it. Let us lay aside every weight, and the sin which doth so easily beset us; and let us run with patience the race that is set before us--looking unto Jesus.' That is to say, If we would run well, we must run light; if we would run light, we must look to Christ. The central injunction is, Let us run with patience'; the only way of doing that is the laying aside all weights and sin'; and the only way of laying aside the weights and sins is, looking unto Jesus.'

Of course the Apostle does not mean some one special kind of transgression when he says,' the sin which doth so easily beset us.' He is speaking about sin generically --all manner of transgression. It is. not, as we sometimes hear the words misquoted,' that sin which doth most easily beset us.' All sin is, according to this passage, a besetting sin. It is the characteristic of every kind of transgression, that it circles us round about, that it is always lying in wait and lurking for us. The whole of it, therefore, in all its species, is to be cast aside if we would run with patience this appointed race. But then, besides that, there is something else to be put aside as well as sin. There is every weight' as well as every transgression--two distinct things, meant to be distinguished. The putting away of both of them is equally needful for the race. The figure is plain enough. We as racers must throw aside the garment that wraps us round--that is to say,' the sin that easily besets us'; and then, besides that, we must lay aside everything else which weights us for the race --that is to say, certain habits or tendencies within us.

We have, then, to consider these three points;--First, There are hindrances which are not sins. Secondly, If we would run, we must put aside these. And lastly, If we would put them aside, we must look to Christ.

In the first place, there are hindrances which are not sins. The distinction which the writer draws is a very important one. Sin is that which, by its very nature, in all circumstances, by whomsoever done, without regard to consequences, is a transgression of God's law. A weight' is that which, allowable in itself, legitimate, perhaps a blessing, the exercise of a power which God has given us--is, for some reason, a hindrance and impediment in our running the heavenly race. The one word describes the action or habit by its inmost essence, the other describes it by its accidental consequences. Sin is sin, whosoever does it; but weights may be weights to me, and not weights to you. Sin is sin in whatever degree it is done; but weights may be weights when they are in excess, and helps, not hindrances, when they are in moderation. The one is a legitimate thing turned to a false use; the other is always, and everywhere, and by whomsoever performed, a transgression of God's law.

Then, what are these weights? The first step in the answer to that question is to be taken by remembering that, according to the image of this text we carry them about with us, and we are to put them away from ourselves. It is fair to say then, that the whole class of weights are not so much external circumstances which may be turned to evil, as the feelings and habits of mind by which we abuse God's great gifts and mercies, and turn that which was ordained to be for life into death. The renunciation that is spoken about is not so much the putting away from ourselves of certain things lying round about us, that may become temptations; as the putting away of the dispositions within us which make these things temptations. The other is, of course, included as well; but if we want to understand the true depth of the doctrine of self-denial and self-sacrifice which is taught here, we must remember that the sin and the weights alike lie within our own hearts--that they are our feelings, not God's perfect gifts--that they are our abuse of God's benefits, not the benefits which are given to us for our use. We shall have to see, presently, that by the power which we possess of turning all these outward blessings of God's hands into occasion for transgression, God's most precious endowments may become weights--but let us observe that, accurately and to begin with, the text enjoins us to put away what cleaves to us, and is in us, not what is lying round about us.

Then, if it be mainly and primarily, legitimate feel ings and thoughts, abused and exaggerated, which make the weights that we are to lay aside, what are the things which may thus become weights? Oh, brethren I a little word answers that. Everything. It is an awful and mysterious power that which we all possess, of perverting the highest endowments, whether of soul or of circumstances, which God has given us, into the occasions for faltering, and falling back in the divine life. Just as men, by devilish ingenuity, can distil poison out of God's fairest flowers, so we can do with everything that we have, with all the richest treasures of our nature, with the hearts which He has given us that we may love Him with them; with the understandings which He has bestowed upon us, that we may apprehend His divine truth and His wonderful counsel with them; with these powers of work in the world which He has conferred upon us, that by them we may bring to Him acceptable service and fitting offering; and, in like manner, with all the gladness and grace with which He surrounds our life, intending that out of it we should draw ever occasions for thankfulness, reasons for trust, helps towards God, ladders to assist us in climbing heavenward. Ah! and because we cleave to them too much, because we cleave to them not only in a wrong degree but in a wrong manner (for that is the deepest part of the fault), we may make them all hindrances. So, for instance, in a very awful sense is fulfilled that threatening, A man's foes shall be they of his own household,' when we make those that we love best our idols, not because we love them too well, but because we love them apart from God; when instead of drawing from those that are dear to us--our husbands, and wives, and children, and parents, and friends, and every other tender name--lessons of God's infinite goodness, and reasons why our hearts should flow perpetually with love to Him--we stay with them, and hang back from God, and forget that His love is best, His heart deepest, and His sufficiency our safest trust. That is one single instance; and as it is in that sacredest of regions, so is it in all others. Every blessing, every gladness, every possession, external to us, and every faculty and attribute within us, we turn into heavy weights that drag us down to this low spot of earth. We make them all sharp knives with which we clip the wings of our heavenward tendencies, and then we grovel in the dust.

And now, if this be the explanation of what the Apostle means by weights '--legitimate things that hinder us in our course towards God--there comes this second consideration, If we would run we must lay these aside. Why must we lay them aside? The whole of the Christian's course is a fight. We carry with us a double nature. The best of us know that flesh lusts against spirit, and spirit against flesh.' Because of that conflict, it follows that if ever there is to be a positive progress in the Christian race, it must be accompanied, and made possible, by the negative process of casting away and losing much that interferes with it. Yes! that race is not merely the easy and natural unfolding of what is within us. The way by which we come to' the measure of the stature of perfect men' in Christ, is not the way by which these material bodies of ours grow up into their perfectness. They have but to be nourished, and they grow. The blade and the ear, and the full corn in the ear,' come by the process of gradual growth and increase. That law of growth is used by our Lord as a description, but only as a partial description, of the way by which the kingdom of Christ advances in the heart. There is another side to it as well as that. The kingdom advances by warfare as well as by growth. It would be easy if it were but a matter of getting more and more; but it is not that only. Every step of the road you have to cut your way through opposing foes. Every step of the road has to be marked with the blood that comes from wounded feet. Every step of the road is won by a tussle and a strife. There is no spiritual life without dying, there is no spiritual growth without putting off the old man with his affections and lusts.' The hands cannot move freely until the bonds be broken. The new life that is in us cannot run with patience the race that is set before it, until the old life that is in us is put down and subdued. And if we fancy that we are to get to heaven by a process of persistent growth, without painful self-sacrifice and martyrdom, we know nothing about it. That is not the law. For every new step that we win in the Christian course there must have been the laying aside of something. For every progress in knowledge, there must have been a sacrifice and martyrdom of our own indolence, of our own pride, of our own blindness of heart, of our own perverseness of will. For every progress in devout emotion, there must have been a crucifying and slaying of our earthly affections, of our wavering hearts that are drawn away from God by the sweetness of this world. For every progress in strenuous work for God, there must have been a slaying of the selfishness which urges us to work in our own strength and for our own sake. All along the Christian course there must be set up altars to God on which you sacrifice yourselves, or you will never advance a step. The old legend that the Grecian host lay weather-bound in their port, vainly waiting for a wind to come and carry them to conquest; and that they were obliged to slay a human sacrifice ere the heavens would be propitious and fill their sails, may be translated into the deepest verity of the Christian life. We may see in it that solemn lesson--no prosperous voyage, and no final conquest until the natural life has been offered up on the altar of hourly self-denial. That self-denial must reach beyond gross and undoubted sins. They must be swept away, of course, but deeper than these must the sacrificial knife strike its healing wound. If you would run with patience,' you must lay aside every weight,' as well as the sin which so easily besets you.'

So much for the why; well, then, how is this laying aside to be performed? There are two ways by which this injunction of my text may be obeyed. The one is, by getting so strong that the thing shall not be a weight, though we carry it; and the other is that feeling ourselves to be weak, we take the prudent course of putting it utterly aside. Or, to turn that into other words: the highest type of the Christian character would be, that we should, as the Apostle says, use the world without abusing it '--that' they who possess should be as though they possessed not; and they that weep, as though they wept not; and they that rejoice, as though they rejoiced not.' The noblest style of a Christian would be a man, who exercising all the faculties which God had given him, and enjoying all the blessings wherewith God had surrounded him, walked his Christian course like some of those knights of old, lightly bearing his heavy mail, not feeling it a burden, but strong enough to bear the massive breastplate and to wield the ponderous sword, and fitted for his rough warfare by it all. It would be possible, perhaps, some day for us to come to this--that inasmuch as it is the feelings within us which make the weights, and not the objects without us- we should keep and enjoy the blessings and the gladness that we possess, and yet never thereby be thwarted or stayed in our journey heavenward. It would be the highest condition. I suppose we shall come to it yonder, where there will no longer be any need to maim ourselves that we may enter into life,' but where all the maimings that were done in this world for the sake of entering into life, shall be compensated and restored, and each soul shall stand perfect and complete, wanting nothing.

But, alas! though that course be the highest, the abstract best, the thing for which we ought to strive and try; it is not the course for which the weakness and inaptness of the most of us makes us strong enough. And therefore, seeing that we have a nature so weak and feeble, that temptations surround us so constantly, that so many things legitimate become to us harmful and sinful--the path of prudence, the safe path, is absolutely and utterly to put them away from us, and have nothing to do with them.

Of course, there are many duties which, by our own sinfulness, we make weights, and we dare not, and we cannot if we would, lay them aside. A man, for instance, is born into certain circumstances, wherein he must abide; he has a calling whereunto he is called.' Your trade is a weight, your daily occupations are weights. The spirit of this commandment before us is not, Leave your plough, and go up into the mountain to pray.' Again, a man finds himself surrounded by friends and domestic ties. He dare not, he must not, he cannot, shake himself free from these. There are cases in which to put away the occupation that has become a weight--to sacrifice the blessing that has become a hindrance--to abstain from the circumstances which clog and impede our divine life, is a sin. Where God sets us, we must stand, if we die. What God has given us to do, we must do. The duties that in our weakness become impediments and weights, we must not leave.

But for all besides these, anything which I know has become a snare to me--unless it be something in the course of my simple duty, or unless it be some one of those relations of life which I cannot get rid of--I must have done with it! It may be sweet, it may be very dear, it may lie very near thy heart, it may be a part of thy very being:--never mind, put it away! If God has said to you, There, my child, stand there, surrounded by temptations!--then, like a man, stand to your colours, and do not take these words as if they said--I am to leave a place because I find myself too weak to resist--a place in which God, for the good of others or for the good of myself, has manifestly set me. But for all other provinces of life, if I feel myself weak I shall be wise to fly. As Christ has said, If thy hand offend thee,' put it down on the block there, and take the knife in the other, and cut it off': it is better, it is better for thee to go into life with that maimed and bleeding stump, an imperfect man, than with all thy natural capacities and powers to be utterly lost at the last! And some of us, perhaps, may feel that these solemn lessons apply not only to affection and outward business. I may be speaking to some young man to whom study, and thought, are a snare. I know that I am saying a grave thing, but I do say, In that region too, the principle applies. Better be ignorant, and saved, than wise, and lost. Better a maimed man in Christ's fold, than a perfect man, if that were possible, outside of it.

I know that there is a large field for misconception and misapplication in the settlement of the practical question--Which of my weights arise from circumstances that I dare not seek to alter, and which from circumstances that I dare not leave unaltered? There is a large margin left for the play of honesty of purpose, and plain common-sense, in the fitting of such general maxims to the shifting and complicated details of an individual life. But no laws can be laid down to save us that trouble. No man can judge for another about this matter. It must be our own sense of what harms our spiritual life, and not other people's notions of what is likely to harm either theirs or ours, that, guides us. What by experience I find does me harm, let me give up! No man has a right to come to me and say, There is a legitimate thing, an indifferent thing; it is not a sin; there is not in it, in itself, the essential element of transgression; but you must forsake it, because it is a weight to other people! To my own master I stand or fall. The commandment is, Have no weights! But the way to fulfil that com-mandment-whether by rejecting the thing altogether, or by keeping it, and yet not letting it be a weight, that is a matter for every one's own conscience, for every one's own judgment and practical prudence, guided by the Spirit of God, to determine. The obedience to the commandment is a simple matter of loyalty to Christ. But the manner of obedience is to be fixed by Christian wisdom. And remember that on both sides of the alternative there are dangers. There is danger in the too great freedom which says, I am strong; I can venture to do this thing--another man cannot--and I will do it! There is a danger on the other side in saying, We are all weak, and we will forsake all these things together! The one class of moralists are apt to confound their own unsanctified inclinations with the dictates of Christian freedom. The other class are apt to confound their own narrowness with the commandments of God. The one class are apt to turn their liberty into a cloak of licentiousness. The other class are apt to turn their obligation into a yoke which neither they nor their disciples are able to bear. The Apostle pointed out the evils which these two ways of dealing with things indifferent are apt to foster when he said to those who adopt the one, Let not him that eateth despise him that eateth not'; and to those who adopt the other' Let not him which eateth not judge him that eateth.' That is to say, on the one hand, beware of the fancied superiority to the weaknesses and narrowness of your more scrupulous brother, which is prone to creep into the hearts of the more liberal and strong. Remember that perhaps the difference between you is not all in your favour. It may be that what you call over-scrupulous timidity is the fruit of a more earnest Christian principle than yours; and that what you call in yourself freedom from foolish scruples, is only the result of a less sensitive conscience, not of a more robust Christianity. Then for the other class, the lesson is, Let not him which eateth not, judge him that eateth.' Judge not from the height of your superior self-denial, your brother who allows himself what you avoid. Your besetting sin is self-righteous condemnation of those who perhaps, after all, are wiser as well as wider than you, and who in their strength may be able to walk as near to God on a road, which to you would be full of perils, as you are in the manner of life which you know to be needful for you. Let us all remember, besides, that a thing which to ourselves is no weight, may yet be right for us to forsake, out of true and tender brotherly regard to others who, weaker than we, or perhaps more conscientious than we, could not do the same thing without damaging their spirits and weakening their Christian life. Him that is weak in the faith, receive.' Him that is weak in the faith, help. And in all these matters indifferent, which are weights to one and not weights to another, let us remember, first, for ourselves, that a weight retained is a sin; and let us remember, next, for others, that they stand not by our experience, but by their own; and that we are neither to judge their strength, nor to offend their weakness.

And now, in the last place: This laying aside of every weight is only possible by looking to Christ. That self-denial of which I have been speaking has in it no merit, no worthiness. The man that practises it is not a bit better than the man that does not, except in so far as it is a preparation for greater reception of the spiritual life. Some people suppose that when they have laid aside a weight, conquered a hindrance, given up some bad habit, they have done a meritorious thing. Well, we are strengthened, no doubt, by the very act; but then, it is of no use at all except in so far as it makes us better fitted for the positive progress which is to come after it. What is the use of the racer betaking himself to the starting-post, and throwing aside every weight, and then standing still? He puts aside his garments that he may run. We empty our hearts; but the empty heart is dull, and cold, and dark: we empty our hearts that Christ may fill them.

That is not all: Christ must have begun to fill them before we can empty them. Looking to Jesus' is the only means of thorough-going, absolute self-denial. All other surrender than that which is based upon love to Him, and faith in Him, is but surface work, and drives the subtle disease to the vitals. The man that tries, by paring off an excrescence here, and giving up a bad habit there, to hammer and tinker and cut himself into the shape of a true and perfect man, may do it outwardly. He will scarcely do that, but it is possible he may partially. And then, what has he made himself? A whited sepulchre'; outside, --adorned, beautiful, clean; inside,--full of rottenness and dead men's bones! The self that was beaten in the open field of outward life, retires, like a defeated army, behind broad rivers; and concentrates itself in its fortresses, and prepares hopefully for a victorious resistance in the citadel of the heart.

My brother, if you would run with patience the race that is set before you,' you must lay aside every weight.' If you would lay aside every weight, you must look to Christ, and let His love flow into thy soul. Then, self-denial will not be self-denial. It will be blessing and joy, sweet and easy. Just as the old leaves drop naturally from the tree when the new buds of spring begin to put themselves out, let the new affection come and dwell in thy heart, and expel the old. Lay aside every weight' -- looking unto Jesus.' Then, too, you will find that the sacrifice and maiming of the old man has been the perfecting of the man. You will find that whatever you give up for Christ you get back from Christ, better, more beautiful, more blessed, hallowed to its inmost core, a joy and a possession for ever. For He will not suffer that any gift laid upon His altar shall not be given back to us. He will have no maimed man in His service. So, the hand that is cut off, the eye that is plucked out, the possessions that are rendered up, the idols that are slain--they are all given back to us again when we stand in God's own light in glory--perfect men, made after the image of Christ, and surrounded with all possessions transfigured and glorified in the light of God. There is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God's sake, who shall not receive manifold more in this present time, and in the world to come life everlasting.

MHCC: Heb 12:1-11

The persevering obedience of faith in Christ, was the race set before the Hebrews, wherein they must either win the crown of glory, or have everlasting misery for their portion; and it is set before us. By the sin that does so easily beset us, understand that sin to which we are most prone, or to which we are most exposed, from habit, age, or circumstances. This is a most important exhortation; for while a man's darling sin, be it what it will, remains unsubdued, it will hinder him from running the Christian race, as it takes from him every motive for running, and gives power to every discouragement. When weary and faint in their minds, let them recollect that the holy Jesus suffered, to save them from eternal misery. By stedfastly looking to Jesus, their thoughts would strengthen holy affections, and keep under their carnal desires. Let us then frequently consider him. What are our little trials to his agonies, or even to our deserts? What are they to the sufferings of many others? There is a proneness in believers to grow weary, and to faint under trials and afflictions; this is from the imperfection of grace and the remains of corruption. Christians should not faint under their trials. Though their enemies and persecutors may be instruments to inflict sufferings, yet they are Divine chastisements; their heavenly Father has his hand in all, and his wise end to answer by all. They must not make light of afflictions, and be without feeling under them, for they are the hand and rod of God, and are his rebukes for sin. They must not despond and sink under trials, nor fret and repine, but bear up with faith and patience. God may let others alone in their sins, but he will correct sin in his own children. In this he acts as becomes a father. Our earthly parents sometimes may chasten us, to gratify their passion, rather than to reform our manners. But the Father of our souls never willingly grieves nor afflicts his children. It is always for our profit. Our whole life here is a state of childhood, and imperfect as to spiritual things; therefore we must submit to the discipline of such a state. When we come to a perfect state, we shall be fully reconciled to all God's chastisement of us now. God's correction is not condemnation; the chastening may be borne with patience, and greatly promote holiness. Let us then learn to consider the afflictions brought on us by the malice of men, as corrections sent by our wise and gracious Father, for our spiritual good.

Matthew Henry: Heb 12:1-3

Here observe what is the great duty which the apostle urges upon the Hebrews, and which he so much desires they would comply with, and that is, to lay aside every weight, and the sin that did so easily beset them, and run with patience the race set before them. The duty consists of two parts, the one preparatory, the other perfective.

I. Preparatory: Lay aside every weight, and the sin, etc. 1. Every weight, that is, all inordinate affection and concern for the body, and the present life and world. Inordinate care for the present life, or fondness for it, is a dead weight upon the soul, that pulls it down when it should ascend upwards, and pulls it back when it should press forward; it makes duty and difficulties harder and heavier than they would be. 2. The sin that doth so easily beset us; the sin that has the greatest advantage against us, by the circumstances we are in, our constitution, our company. This may mean either the damning sin of unbelief or rather the darling sin of the Jews, an over-fondness for their own dispensation. Let us lay aside all external and internal hindrances.

II. Perfective: Run with patience the race that is set before us. The apostle speaks in the gymnastic style, taken from the Olympic and other exercises.

1. Christians have a race to run, a race of service and a race of sufferings, a course of active and passive obedience.

2. This race is set before them; it is marked out unto them, both by the word of God and the examples of the faithful servants of God, that cloud of witnesses with which they are compassed about. It is set out by proper limits and directions; the mark they run to, and the prize they run for, are set before them.

3. This race must be run with patience and perseverance. There will be need of patience to encounter the difficulties that lie in our way, of perseverance to resist all temptations to desist or turn aside. Faith and patience are the conquering graces, and therefore must be always cultivated and kept in lively exercise.

4. Christians have a greater example to animate and encourage them in their Christian course than any or all who have been mentioned before, and that is the Lord Jesus Christ: Looking unto Jesus, the author and finisher of our faith, Heb 12:2. Here observe,

(1.) What our Lord Jesus is to his people: he is the author and finisher of their faith - the beginning, perfecter, and rewarder of it. [1.] He is the author of their faith; not only the object, but the author. He is the great leader and precedent of our faith, he trusted in God; he is the purchaser of the Spirit of faith, the publisher of the rule of faith, the efficient cause of the grace of faith, and in all respects the author of our faith. [2.] He is the finisher of our faith; he is the fulfiller and the fulfilling of all scripture-promises and prophecies; he is the perfecter of the canon of scripture; he is the finisher of grace, and of the work of faith with power in the souls of his people; and he is the judge and the rewarder of their faith; he determines who they are that reach the mark, and from him, and in him, they have the prize.

(2.) What trials Christ met with in his race and course. [1.] He endured the contradiction of sinners against himself (Heb 12:3); he bore the opposition that they made to him, both in their words and behaviour. They were continually contradicting him, and crossing in upon his great designs; and though he could easily have both confuted and confounded them, and sometimes gave them a specimen of his power, yet he endured their evil manners with great patience. Their contradictions were levelled against Christ himself, against his person as God - man, against his authority, against his preaching, and yet he endured all. [2.] He endured the cross - all those sufferings that he met with in the world; for he took up his cross betimes, and was at length nailed to it, and endured a painful, ignominious, and accursed death, in which he was numbered with the transgressors, the vilest malefactors; yet all this he endured with invincible patience and resolution. [3.] He despised the shame. All the reproaches that were cast upon him, both in his life and at his death, he despised; he was infinitely above them; he knew his own innocency and excellency, and despised the ignorance and malice of his despisers.

(3.) What it was that supported the human soul of Christ under these unparalleled sufferings; and that was the joy that was set before him. He had something in view under all his sufferings, which was pleasant to him; he rejoiced to see that by his sufferings he should make satisfaction to the injured justice of God and give security to his honour and government, that he should make peace between God and man, that he should seal the covenant of grace and be the Mediator of it, that he should open a way of salvation to the chief of sinners, and that he should effectually save all those whom the Father had given him, and himself be the first-born among many brethren. This was the joy that was set before him.

(4.) The reward of his suffering: he has sat down at the right hand of the throne of God. Christ, as Mediator, is exalted to a station of the highest honour, of the greatest power and influence; he is at the right hand of the Father. Nothing passes between heaven and earth but by him; he does all that is done; he ever lives to make intercession for his people.

(5.) What is our duty with respect to this Jesus. We must, [1.] Look unto him; that is, we must set him continually before us as our example, and our great encouragement; we must look to him for direction, for assistance, and for acceptance, in all our sufferings. [2.] We must consider him, meditate much upon him, and reason with ourselves from his case to our own. We must analogize , as the word is; compare Christ's sufferings and ours; and we shall find that as his sufferings far exceeded ours, in the nature and measure of them, so his patience far excels ours, and is a perfect pattern for us to imitate.

(6.) The advantage we shall reap by thus doing: it will be a means to prevent our weariness and fainting (Heb 12:3): Lest you be weary and faint in your minds. Observe, [1.] There is a proneness in the best to grow weary and to faint under their trials and afflictions, especially when they prove heavy and of long continuance: this proceeds from the imperfections of grace and the remains of corruption. [2.] The best way to prevent this is to look unto Jesus, and to consider him. Faith and meditation will fetch in fresh supplies of strength, comfort, and courage; for he has assured them, if they suffer with him, they shall also reign with him: and this hope will be their helmet.

Barclay: Heb 12:1-2

This is one of the great, moving passages of the New Testament; and in it the writer has given us a well-nigh perfect summary of the Christian life.

(i) In the Christian life we have a goal. The Christian is not an unconcerned stroller along the byways of life; he is a wayfarer on the high road. He is not a tourist, who returns each night to the place from which he starts; he is a pilgrim who is for ever on the way. The goal is nothing less than the likeness of Christ. The Christian life is going somewhere, and it would be well if, at each day's ending, we were to ask ourselves: "Am I any farther on?"

(ii) In the Christian life we have an inspiration. We have the thought of the unseen cloud of witnesses: and they are witnesses in a double sense. For they have witnessed their confession to Christ and they are now witnesses of our performance. The Christian is like a runner in some crowded stadium. As he presses on. the crowd looks down; and the crowd looking down are those who have already won the crown.

Longinus, in his great work On The Sublime, has a recipe for greatness in literary endeavour. "It is a good thing." he writes, "to form the question in our souls, How would Homer perhaps have said this? How would Plato or Demosthenes have lifted it up to sublimity? How would Thucydides have put it in his history? For when the faces of these people come before us in our emulation they will, as it were, illumine our road and will lift us up to those standards of perfection which we have imagined in our minds. It would be still better if we were to suggest this to our minds. 'What would this that I have said sound like to Homer, if he were standing by, or to Demosthenes, or how would they have reacted to it?' In truth it is a supreme test to imagine such a judgment court and theatre for our own private productions, and, in imagination, to submit an account of our writings to such heroes as judges."

An actor would act with double intensity if he knew that some famous dramatic master was sitting in the stalls watching him. An athlete would strive with double effort if he knew that a stadium of famous Olympic athletes was watching him. It is of the very essence of the Christian life that it is lived in the gaze of the heroes of the faith who lived, suffered and died in their day and generation. How can a man avoid the struggle for greatness with an audience like that looking down upon him?

(iii) In the Christian life we have a handicap. If we are encircled by the greatness of the past. We are also encircled by the handicap of our own sin. No man would seek to climb Mount Everest with a pantechnicon of lumber weighing him down. If we would travel far, we must travel light. There is in life an essential duty of discarding things. There may be habits, pleasures, self-indulgences, associations which hold us back. We must shed them as the athlete sheds his track suit when he goes to the starting-mark; and often we will need the help of Christ to enable us to do so.

(iv) In the Christian life we have a means. That means is steadfast endurance. The word is hupomone (5281) which does not mean the patience which sits down and accepts things but the patience which masters them. It is not some romantic thing which lends us wings to fly over the difficulties and the hard places. It is a determination, unhurrying and yet undelaying, which goes steadily on and refuses to be deflected. Obstacles do not daunt it and discouragements do not take its hope away. It is the steadfast endurance which carries on until in the end it gets there.

(v) In the Christian life we have an example. That example is Jesus himself. For the goal that was set before him, he endured all things; to win it meant the way of the Cross. The writer to the Hebrews has a flash of insight--despising the shame, he says. Jesus was sensitive; never had any person so sensitive a heart. A cross was a humiliating thing. It was for criminals, for those whom society regarded as the dregs of humanity--and yet he accepted it. St. Philip of Neri bids us "to despise the world, to despise ourselves, and to despise--the fact that we are despised" (spernere mundum, spernere te ipsum, spernere te sperni). If Jesus could endure like that, so must we.

(vi) In the Christian life we have a presence, the presence of Jesus. He is at once the goal of our journey and the companion of our way; at once the one whom we go to meet and the one with whom we travel. The wonder of the Christian life is that we press on surrounded by the saints, oblivious to everything but the glory of the goal and forever in the company of him who has already made the journey and reached the goal, and who waits to welcome us when we reach the end.

Constable: Heb 11:1--12:14

IV. THE PROPER RESPONSE 11:1--12:13

"In chapter 10:22-25 there were three exhortations, respectively to Faith, Hope and Love. These are elaborated in turn: chapter 11 dealing with Faith; chapter 12 with Hope; chapter 13 with Love."³³⁸

In this fourth major section of the epistle, the writer concentrated on motivating his readers to persevere in their faith with steadfast endurance. He continued the idea that he introduced in 10:35-39.³³⁹ Having introduced "faith" and "endurance" in 10:39, the writer proceeded to develop these concepts further in inverted order. He celebrated the character of faith in chapter 11 and then summoned the readers to endurance in 12:1-13. The first of these sections is exposition and the second exhortation.

"The characteristic vocabulary of this section relates to the vital issue of enduring disciplinary sufferings. Anticipating the subsequent development in 12:1-13, the writer underscored the community's need for hypomone, endurance,' in 10:36. That note is resumed in 12:1, when the commitment required of the Christian life is reviewed under the metaphor of an athletic contest, and the key to victory is found in endurance.'"³⁴⁰

"The story of God's people includes a succession of examples of persistent, forward-looking faith. The story is not complete without us. We, in our turn, must submit to God's fatherly discipline and stand firm together in the faith."³⁴¹

Constable: Heb 12:1-13

B. Demonstrating Necessary Endurance 12:1-13

The writer followed up his scriptural exposition with another final exhortation (chs. 12-13). This is a pattern he followed consistently throughout this epistle.

He first called on his readers to persevere faithfully so they would not lose any of their reward. This section is chiastic.

A A call to run with endurance (vv. 1-3)

B Explanation of the role of suffering (vv. 4-11)

A' A call to renew commitment to endure (vv. 12-13)

Constable: Heb 12:1-3

1. The example of Jesus 12:1-3

One writer posited a chiastic structure for verses one and two.

"Therefore we,

[A] having seated around about us such a cloud of witnesses,

[B] setting aside every weight and every clinging sin . . .

[C] with patient endurance . . .

[D] let us run the race that is set before us

[E] keeping our eyes on Jesus the pioneer and perfecter of the faith,

[D'] who for the

j

oy that was set before Him . . .

[C'] patiently endured the cross . . .

[B'] despising shame . . .

[A'] and is seated at the right hand of the throne of God."³⁷⁸

This structure focuses attention on the central element, Jesus, rather than on the first element, us.³⁷⁹

"It seems likely that here [in 12:1-2], as in 1, 3 [i.e., 1:3], the author intentionally used poetic language to highlight and emphasize the significance of his theme: Jesus Christ is better.' Moreover, the balance and rhythm of the language make the text more esthetically attractive and provide a high degree of emotive impact. Thus the interpretation of the discourse by the intrusion of poetic language was bound to carry considerable impact and appeal . . ."³⁸⁰

One writer argued that Hebrews 11:1-12:2 is an encomium, a literary work in praise of someone or something, on Jesus.³⁸¹ Another saw this section as an encomium on faith.³⁸²

12:1 The "cloud of witnesses" refers to the Old Covenant saints whom the writer just mentioned (ch. 11). They are "witnesses" not because they presently witness our actions, but because by their lives they bore witness to their faith in God.³⁸³ The writers of the New Testament never used the Greek word translated "witnesses" (martys) in the sense of spectators.³⁸⁴ The description of them as a "cloud" is an interesting one since they are presently without resurrected bodies. They await the resurrection of their bodies at the Second Coming (Dan. 12:2). The writer's point was that we have many good examples of people who faithfully trusted God in the past. Nevertheless the word "witness" does also imply a spectator (cf. 10:28; 1 Tim. 6:12). Perhaps it is best to understand the writer's figure as meaning that faithful witnesses to the faith are watching us as we run the race.³⁸⁵

In view of this encouragement we should lay aside everything that impedes our running the Christian race successfully (cf. 1 Cor. 9:24; 2 Tim. 4:7-8). Popular moral philosophers who spoke on the streets of every Hellenistic community in the first century commonly used an athletic contest as an illustration of life.³⁸⁶ "Encumbrances" are weights that may not be sins but nevertheless make perseverance difficult.

"Some one is recorded to have asked whether a certain thing would do a person harm, and the reply was given, No harm, if you do not wish to win.'"³⁸⁷

We should also lay aside sin. "The sin" that the writer warned his readers against especially in Hebrews is unbelief, apostasy. In view of the immediately preceding context, it might refer to discouragement. However many different kinds of sin can trip us up, and we should avoid all sin for this reason.

"This might have reference to the love of wealth, attachment to the world, preoccupation with earthly interests, or self-importance."³⁸⁸

The reason for this self-discipline is so we can keep on running the Christian race effectively. The writer conceived of the Christian life as an endurance race, a marathon, not a 50-yard dash.

". . . the real test of life is the steady, normal progress of the soul--'not paroxysms of effort but steady endurance.'"³⁸⁹

12:2-3 As a runner keeps looking toward his or her goal, so we should keep looking to Jesus, not primarily to the other witnesses (v. 1). When we take our eyes of faith off Jesus, we begin to sink, like Peter (Matt. 14:22-33). Jesus should be our primary model when it comes to persevering. The writer used the simple personal name "Jesus" to accent our Lord's humanity, especially His endurance of pain, humiliation, and the disgrace of the cross.

He is our "author" (lit. file leader, captain, pioneer; 2:10). It was by looking to Him in faith that we were saved. Jesus set the example of living by faith for us, the evidence of His faith being his prayers. Jesus perfected faith in the sense that He finished His course of living by faith successfully (cf. 2:13).

"As the perfecter of faith' Jesus is the one in whom faith has reached its perfection."³⁹⁰

"He alone is the source of hope and help in their time of need. Looking to Him in faith and devotion is the central theological and practical message of Hebrews."³⁹¹

The joy of the prospect of His reward, namely, His victory over death, glorification, inheritance, and reign motivated Him, too (1:9, 13-14; 8:1; 10:12). This is the only occurrence of "cross" outside the Gospels and the Pauline Epistles, and its presence here stresses the shame associated with Jesus' crucifixion. What we look forward to is very similar to what Jesus anticipated. Such a prospect will help us endure suffering and despise the shame involved in living faithful to God.

12:3 The readers should think upon Jesus so they might not grow tired of persevering and lose heart. Meditation on Jesus and the cross encourage us to continue to follow God's will faithfully.

"The clear implication for the audience is that if they were to relinquish their commitment to Christ under the pressure of persistent opposition they would express active opposition against themselves (as in 6:6!), just as did Jesus' tormentors [cf. 10:38-39]."³⁹²

College: Heb 12:1-29

HEBREWS 12

VIII. GOD EXPECTS US TO ENDURE DISCIPLINE (12:1-29)

A. A CALL TO PERSEVERANCE (12:1-3)

¹ Therefore, since we are surrounded by such a great cloud of witnesses, let us throw off everything that hinders and the sin that so easily entangles, and let us run with perseverance the race marked out for us. ² Let us fix our eyes on Jesus, the author and perfecter of our faith, who for the joy set before him endured the cross, scorning its shame, and sat down at the right hand of the throne of God. ³ Consider him who endured such opposition from sinful men, so that you will not grow weary and lose heart.

12:1 Therefore, since we are surrounded by such a great cloud of witnesses, let us throw off everything that hinders and the sin that so easily entangles, and let us run with perseverance the race marked out for us.

"Therefore" connects what is to come with the previous chapter. We will now read the "so what" of the famous "faith chapter" (Heb 11). Again there is a brief return to the "we" language - a language of identification - which has surfaced regularly throughout the letter (2:1ff.; 4:14ff.; 6:1ff.; 8:1; 10:19ff.; 10:39).

There is a single command within verses 1 and 2: "let us run with perseverance the race marked out for us" (v. 1). Perseverance is the key idea of this section since forms of this word (uJpomonhv , hypomenç ) occurs no less than three times in these three verses ("endured" the verb uJpomevnw [hypomenô ] in both v. 2 and v. 3). The word conveys the idea of "standing one's ground" or "holding out" in times of trouble and affliction. These were certainly such times for the readers and helping them persevere is the immediate purpose of the letter (see introduction).

Three participles describe events which attend our efforts to persevere. First, we do it while "surrounded" by "a great cloud of witnesses." Their proximity in the context clearly suggests that the witnesses are those heroes of faith which have been presented for our consideration in chapter 11. The image our writer constructs here is one of an athletic competition (a race) taking place within a stadium - cf. his reference to the "great contest" in which his listeners "stood [their] ground" (hypomenô , 10:32). Considering the tendency of Hebrews to use marturevw (martyreô ) in the sense of "testimony," however, Bruce is probably correct to suggest that they are "witnesses" not in the sense of being our spectators but in the sense that the endurance of their lives bears testimony "to the possibilities of the life of faith" - "it is not so much they who look to us as we who look to them - for encouragement."

Second, we see that to run this race we need to "throw off everything that hinders and the sin that so easily entangles." Whereas the other two participles are present tense, this one is aorist which suggests that it must be done before the race begins. Morris points out that the word translated "everything that hinders" (o[gko" , ongkos ) was sometimes used of the extra body weight that an athlete would shed during training. This metaphor describes the effect that sin (as well as the feelings of guilt which accompany it, cf. 9:9, 14; 10:2) has on the Christian's ability to persevere or endure until the end of the "race."

12:2 Let us fix our eyes on Jesus, the author and perfecter of our faith, who for the joy set before him endured the cross, scorning its shame, and sat down at the right hand of the throne of God.

Finally, it is so important that we "fix our eyes on Jesus" that the NIV translates this participle as if it were a main verb. This is not the same word used in the similar exhortation of 3:1 but the thought is the same and thus this exhortation frames the greater part of the epistle. Jesus is the "author" (ajrchgov" , archçgos , "originator, founder, one who begins something") and "perfecter" of our faith. Teleiovw (teleioô ) has been a key soteriological term in the letter (see comments on 7:11) and the thought of Jesus' "perfection" in his role as priest and his "perfection" of the believer may not be wholly absent here. However, it is more probable that, in this instance, the word functions opposite archçgos to convey the idea that Jesus completed or finished what he began.

12:3 Consider him who endured such opposition from sinful men, so that you will not grow weary and lose heart.

Two aspects of his example can encourage us to "not grow weary and lose heart" - the fact that he endured worse than the readers had (since he endured the cross while they had not yet resisted to this point, v. 4) and that he, too, endured (even "scorned") shame (just as they were "exposed to insult," 10:33). Even in this, he was "made like his brothers in every way" (2:17). Yet, because he endured, Jesus sat down at the right hand of God. His example is proof to the readers that if they, too, endure, they will also be "richly rewarded" (10:35).

B. THE WORD OF ENCOURAGEMENT (12:4-6)

⁴ In your struggle against sin, you have not yet resisted to the point of shedding your blood. ⁵ And you have forgotten that word of encouragement that addresses you as sons:

"My son, do not make light of the Lord's discipline,

and do not lose heart when he rebukes you,

⁶ because the Lord disciplines those he loves,

and he punishes everyone he accepts as a son." ^a

^a 6 Prov. 3:11,12

12:4 In your struggle against sin, you have not yet resisted to the point of shedding your blood.

=Antagwnivzomai (antagônizomai , "struggle") continues the imagery of the athletic competition verse 4 echoes the description of the reader's sufferings in 10:33-34 (see comments there). However, the struggle is here said to be against "sin," rather than their human oppressors. This could mean the temptation to sin (by renouncing Christ) presented by the persecutions and their sufferings, but in the immediate context it probably anticipates the equation of their hardship with the discipline of God which is intended to produce holiness and righteousness in them (12:7, 10, 11).

12:5 And you have forgotten that word of encouragement that addresses you as sons: "My son, do not make light of the Lord's discipline, and do not lose heart when he rebukes you, 12:6 because the Lord disciplines those he loves, and he punishes everyone he accepts as a son."

Our writer offers his readers a "word of encouragement" from Proverbs 3:11, 12. He thus appeals to Scripture to suggest that (1) his readers see the disciplining hand of the Lord in their struggles and (2) their struggles are a sign of God's love for them. It also introduces the parent-child analogy which will be elaborated upon in the verses which follow.

C. GOD DISCIPLINES HIS CHILDREN (12:7-11)

⁷ Endure hardship as discipline; God is treating you as sons. For what son is not disciplined by his father? ⁸ If you are not disciplined (and everyone undergoes discipline), then you are illegitimate children and not true sons. ⁹ Moreover, we have all had human fathers who disciplined us and we respected them for it. How much more should we submit to the Father of our spirits and live! ¹⁰ Our fathers disciplined us for a little while as they thought best; but God disciplines us for our good, that we may share in his holiness. ¹¹ No discipline seems pleasant at the time, but painful. Later on, however, it produces a harvest of righteousness and peace for those who have been trained by it.

12:7 Endure hardship as discipline; God is treating you as sons. For what son is not disciplined by his father? 12:8 If you are not disciplined (and everyone undergoes discipline), then you are illegitimate children and not true sons.

The word "hardship" is not present in the Greek text. The preposition translated "as" by the NIV (eij" , eis ) is somewhat ambiguous in the context. It could be taken to indicate that discipline is the object of the verb, i.e., "endure discipline." Or it could be taken to indicate the goal or end of the action, i.e., "endure for/as discipline." Paideiva itself foregrounds the result which the action has in mind for it can also be translated "upbringing, training, instruction" and a paideuthv" (paideutçs ) was an "instructor" or "teacher." The term paidavrion ( paidarion ) was used of a child or a youth and so neither is the role of the parent far removed from the idea. It is clearly what our writer has in mind for he tells us that "God is treating you as sons." Earlier we read that even Jesus, "although he was a son," endured "days of the flesh" along with the temptations and sufferings that accompany them (see comments on 5:8).

12:9 Moreover, we have all had human fathers who disciplined us and we respected them for it. How much more should we submit to the Father of our spirits and live!

Hence, from the Scriptures, our writer draws an analogy to help us understand God's role in our suffering - that of a father's "tough love." The logic of the argument runs from lesser (human) to greater (divine) but the very use of the analogy suggests that what we think of God may first be shaped by what we think of our fathers. When verse 9 says, "we have all had human fathers who disciplined us and we respected them for it," it speaks to first century Mediterranean cultures rather than to twentieth century America. Unfortunately, neither discipline nor respect are a part of the experience of most children of today. Fewer and fewer have human fathers who discipline with a consistent, character-building goal in mind and our culture with near unanimity degrades such fathers. Blessed is the child whose father cares enough to draw careful, clear rules for right living and then justly punishes infractions. Such fathers imitate God in this grace, for we have a heavenly Father who cares enough to do just that for his children.

The ends of God's discipline can also be found in these verses. One is life: "How much more should we submit to the Father of our spirits and live!" (v. 9). The training of his discipline is designed to make us tough enough to last, strong enough to endure so that we can receive our rich reward (10:35), our promised eternal inheritance (9:15) rather than the judgment and raging fire which those who fail to persevere can expect (10:26-27).

12:10 Our fathers disciplined us for a little while as they thought best; but God disciplines us for our good, that we may share in his holiness.

Another is holiness. ΤAgiovthto" (hagiotçtçs ) is a cognate of aJgiavzw (hagiazô ), a key term in the letter for our sanctification - i.e., that spiritual growth process by which our lives become more and more holy now that we have been justified (put right in God's mind) by Jesus' sacrifice (see comments on 10:14). The discipline which we endure is a part of this growth process.

12:11 No discipline seems pleasant at the time, but painful. Later on, however, it produces a harvest of righteousness and peace for those who have been trained by it.

Finally, the author mentions "a harvest of righteousness and peace for those who have been trained by it." The agricultural imagery suggests that righteousness and peace are a natural outgrowth of our endurance. The reference to "righteousness and peace" anticipates the exhortation in v. 14 (see comments below). Dikaiosuvnh (dikaiosynç ), when used in a moral and religious sense, refers to "the characteristic required of men by God." In the Greek text, eijrhnikov" (eirçnikos , "peaceable, peaceful") actually describes the "fruit" of righteousness (NASB, "afterwards it yields the peaceful fruit of righteousness"). This could be an inner peace which we experience now that our consciences have been cleansed (9:14), but the immediate context suggests that it means living peacefully with others (12:14). Paul similarly described peace as a part of the fruit of the Spirit (Gal 5:22).

Thus we see the worth of the discipline for "those who have been trained by it." The literal sense of gumnavzw (gymnazô ) is to "exercise naked" and the term continues the athletic imagery which frames this portion of the chapter (12:1-11). The exercise which leads to spiritual strength is similar to that exercise which leads to physical strength: no pain, no gain.

D. PRACTICAL ACTIONS (12:12-17)

¹² Therefore, strengthen your feeble arms and weak knees. ¹³ "Make level paths for your feet," ^a so that the lame may not be disabled, but rather healed.

¹⁴ Make every effort to live in peace with all men and to be holy; without holiness no one will see the Lord. ¹⁵ See to it that no one misses the grace of God and that no bitter root grows up to cause trouble and defile many. ¹⁶ See that no one is sexually immoral, or is godless like Esau, who for a single meal sold his inheritance rights as the oldest son. ¹⁷ Afterward, as you know, when he wanted to inherit this blessing, he was rejected. He could bring about no change of mind, though he sought the blessing with tears.

^a 13 Prov. 4:26

12:12 Therefore, strengthen your feeble arms and weak knees. 12:13 "Make level paths for your feet," so that the lame may not be disabled, but rather healed.

"Therefore" indicates that what follows is a practical application of the "word of encouragement" drawn out of Proverbs 3:11-12. The application is twofold. On one hand, the readers are encouraged to address their own situation. The command (an imperative verb is used) to "strengthen [their] feeble arms and weak knees" grows out of the exercise imagery of v. 11. Paralelumevna ( paralelymena , "weak," from paralyô ) can even mean "disabled" or "paralyzed" (and it is sometimes translated this way in the NIV, e.g., Luke 5:24; Acts 8:7). On the other hand, they are encouraged to consider the welfare of others as well. The quotation is taken from Proverbs 4:26 and is applied to the responsibility which the community of faith must take upon itself to care for its weaker, struggling members and help them along the way lest they become casualties.

12:14 Make every effort to live in peace with all men and to be holy; without holiness no one will see the Lord.

The main thrust of this section is conveyed in v. 14: "without holiness no one will see the Lord." This echoes v. 10 which suggested that holiness was one of the ends of God's discipline. The word translated "holiness" here is aJgiasmov" ( hagiasmos , cf. hagiotçs in v. 10) and its significance here is probably best understood in light of the comments on 10:14 where we read that "by one sacrifice he has made perfect (teleiovw , teleioô ) forever those who are being made holy (hagiazô )." Since in the present context "holiness" has been identified with the outcome of our spiritual growth, i.e., as we endure God's discipline, it is most likely that here (as in 10:14), the term refers primarily to our "sanctification" - that present, ongoing, dimension of our salvation the end of which is a holy condition of life, the removal of sin's power as well as its guilt. If we are to "see the Lord" (the future tense of the verb suggests eschatological consummation), what was begun at the cross must be completed in our lives. This is not to suggest that salvation is based on works but only to recognize that "he who began a good work in you will carry it on to completion until the day of Christ Jesus" (Phil 1:6) so that, perfectly holy and completely free from sin, we enter into the presence of God.

Holiness, however, requires a strong effort of cooperation on our part, for our writer exhorts his readers to "make every effort." Diwvkw (diôkô ) can also be defined as "press on" or "strive for" and so the strong rendering of the NIV is a fair translation. "Effort" is required in two directions, however, which reflect the pairing of "righteousness" (a requirement of God) and "peace" (actually the "peaceable fruit of righteousness," i.e., its manifestation in harmonious relationships with others - see comments on 12:11).

On one hand, we are to put effort into the pursuit of our own holiness of life. The "holiness" referred to by hagiazô and its cognates is what "consecrates" or "sets [us] apart" for God. On the other hand, we are to put effort into living "in peace with all men." Here we see both the "vertical" and "horizontal" dimensions of our salvation. The redemption and reconciliation which we experience in our relationship with God places at our disposal the spiritual resources necessary to redeem and experience reconciliation in our relationships with others as well. No example in the Bible illustrates this better than the opening chapters of Genesis. The breaking of fellowship with God has consequences for every other relationship in the life of the sinner - self, creation, spouse, siblings, and others. The alienation which exists in our relationship with our Creator manifests itself in all of our other relationships. Only through the restoration of that primary relationship with God can we experience a restoration of the possibilities for God's will in those other relationships. Peace with God enables peace between men.

12:15 See to it that no one misses the grace of God and that no bitter root grows up to cause trouble and defile many.

As proof for his contention that "without holiness no one will see the Lord," our writer presents examples. The first is alluded to, the second explained. The word translated "miss" (NASB, "fall short") is the same word which our writer used in 4:1 to apply the example of Israel to his listeners, warning them, "Be careful that none of you be found to have fallen short of it [the rest promised by God]". Although pikriva ( pikria , "bitterness") occurs nowhere else in Hebrews it is consonant with our writer's description of the "hardening" of the Israelites (3:7, 12-13; 4:7). The Israelites who died in the wilderness did not pursue holiness but practiced chronic disobedience and a lack of faith. They neither entered the promised land nor experienced the rest it offered. They continually wandered in the wilderness for forty years and died there.

12:16 See that no one is sexually immoral, or is godless like Esau, who for a single meal sold his inheritance rights as the oldest son. 12:17 Afterward, as you know, when he wanted to inherit this blessing, he was rejected. He could bring about no change of mind, though he sought the blessing with tears.

Those who are "sexually immoral" (see comments on 13:4) and the "godless" have no part in holiness. An example of the latter is Esau, whose sin nevertheless consisted in preferring fleshly gratification to his commitment to the God of his fathers. The reference to his "inheritance rights" recalls our writer's frequent use of inheritance terminology to describe the hope of the believer (9:15, etc.). His end was rejection. This was not because his sin was unforgivable or that God was unwilling to forgive but due to his lack of repentance. The NIV uses "change of mind" to render metanoiva ( metanoia ) which is elsewhere translated "repentance" (6:1, 6). This is the same principle described in chapter 6. Apart from repentance there is no restoration. Esau's outward tears were no substitute for a lack of change in his heart and mind. This is how one "misses the grace of God" (v. 15).

E. TERRIFYING MT. SINAI (12:18-21)

¹⁸ You have not come to a mountain that can be touched and that is burning with fire; to darkness, gloom and storm; ¹⁹ to a trumpet blast or to such a voice speaking words that those who heard it begged that no further word be spoken to them, ²⁰ because they could not bear what was commanded: "If even an animal touches the mountain, it must be stoned." ^{a 21} The sight was so terrifying that Moses said, "I am trembling with fear." ^b

^a 20 Exodus 19:12,13 ^b 21 Deut. 9:19

12:18 You have not come to a mountain that can be touched and that is burning with fire; to darkness, gloom and storm;

As on previous occasions, our writer follows a stern warning with an uplifting word of assurance (6:9ff.; 10:35ff.). What we read in these verses is the first half of a contrast between two mountains. One, our writer says, "You have not come to" (v. 18), but the other "you have come to" (v. 22; the NIV brings out the close parallelism in the Greek text).

The first mountain is not named but this is not necessary for the readers would have immediately recognized the description of Sinai. We can read it in Exodus 19-20. When our writer describes this mountain as one "that can be touched" he is not saying that the Israelites had permission to approach the mountain and touch. He is merely acknowledging that it was a material, earthly mountain that could be touched as opposed to the "heavenly" nature of the second mountain (v. 22).

12:19 to a trumpet blast or to such a voice speaking words that those who heard it begged that no further word be spoken to them, 12:20 because they could not bear what was commanded: "If even an animal touches the mountain, it must be stoned."

The description includes two signs of how "terrifying" the experience was. (Foberov" [ phoberos ] is the same word translated "fearful" in 10:27 and "dreadful" in 10:31 where the author depicted the judgment of God.) One is the response of the Israelites. When they heard God speak they were so frightened that they begged Moses to speak to them on God's behalf instead (Exod 20:19).

12:21 The sight was so terrifying that Moses said, "I am trembling with fear."

The other indication of how terrifying the situation was is the response of Moses himself. His words are not recorded in Exodus and this exact statement is found nowhere in Scripture, although Moses mentioned the fear he felt on that day in Deuteronomy 9:19. Even Moses, the one with whom God would speak "face to face, as a man speaks with his friend" (Exod 33:11), trembled with fear. The imagery ("fire," "darkness," "gloom," "storm") of the passage adds to the effect - not in that the description is fabricated (for these are verified in the Exodus narrative) but in that they are foregrounded in our writer's description.

F. MT. ZION, THE HEAVENLY JERUSALEM (12:22-24)

²² But you have come to Mount Zion, to the heavenly Jerusalem, the city of the living God. You have come to thousands upon thousands of angels in joyful assembly, ²³ to the church of the firstborn, whose names are written in heaven. You have come to God, the judge of all men, to the spirits of righteous men made perfect, ²⁴ to Jesus the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.

12:22 But you have come to Mount Zion, to the heavenly Jerusalem, the city of the living God. You have come to thousands upon thousands of angels in joyful assembly,

Verse 22 introduces the second half of the contrast begun in verse 18 (cf. the parallelism between v. 18 and v. 22) - the positive counterpart of the new covenant. Mt. Zion was the site which David captured to claim Jerusalem. He took up residence in the fortress there and called it the "City of David" (2 Sam 5:6-10). There "the Lord God Almighty was with him" (2 Sam. 5:10), there the temple was later built (1 Kgs 6:1ff.; 2 Chr 3:1ff.) and the Psalms are replete with references to Mt. Zion as the dwelling place of God and Jerusalem as the city of God. In the book of Revelation, Mt. Zion is where the throne of God is located (14:1-3). Paul contrasts these same two mountains (Sinai and Zion) in Galatians 4:24-26 but our writer makes no reference to the allegory there.

Instead, our writer offers his customary typological interpretation of the places, persons and institutions of the old covenant. It is interesting that he employs the perfect tense here rather than the future: "you have come to Mount Zion" (v. 22). The heavenly reward of the believer may become complete at the consummation but we can begin to experience it in the present.

What or who do we come to when we come to the heavenly Jerusalem? Several particulars are specified. First, we come to "thousands upon thousand of angels in joyful assembly." Muriav" ( myrias , "myriad"), as an exact number, means ten thousand but may simply mean "a very large number, not exactly defined." The role(s) which angels play in the lives of believers is never specified clearly in Scripture although they are mentioned as active servants and messengers of God throughout the entire canon. The reference to the "joyful assembly" here reminds us of the "rejoicing of the angels in the presence of God over one sinner who repents" (Luke 15:7, 10).

12:23 to the church of the firstborn, whose names are written in heaven. You have come to God, the judge of all men, to the spirits of righteous men made perfect,

We also come "to the church of the firstborn, whose names are written in heaven." It is tempting to see in "the firstborn" a reference to Jesus as the head of the church (see Col 1:15, 18). However, the use of a plural here (i.e., those who are firstborn vs. the one firstborn) makes this unlikely. It is more likely the term hearkens back to (1) 2:10-17 where we read that we are "of the same family" as Jesus the Son who "is not ashamed to call [us] brothers" (2:10-11) and (2) to the OT concept of the firstborn as belonging especially to God (Exod 13:13; 34:20; Num 18:15). Earlier we learned the importance of active participation in a congregation of other believers (see comments 10:24-25). Here is another reminder that life in the new covenant is not merely a private or individual experience. It is God's will that those individuals who come to him in faith find fellowship within the church, that setting within which both the vertical and horizontal dimensions of our salvation can grow (see comments on 12:14). Jesus had referred to "names [which] are written in heaven" (Luke 10:20). Paul also referred to "the book of life" (Phil 3:4) which is mentioned several times in Revelation (3:5; 20:12; 20:15; 21:27).

We also come to "God, the judge of all men." He has previously been described as "him to whom we must give account" (4:13). Eschatological punishment has figured prominently into our writer's warnings (6:8; 10:26-27, 30-31, 39, cf. also 12:29) although the terminology of hope, promise, inheritance and reward have made the positive counterpart of judgment (9:27-28) even more pronounced.

We have come "to the spirits of righteous men made perfect." Lane points out that this expression is an idiom for the godly dead in Jewish apocalyptic literature and this makes sense in the context of the reference to names written in heaven and the judgment of God. Some suggest that the reference is to the spirits of the pre-Christian believers such as those mentioned in chapter 11. Others suggest that the phrase refers to departed Christian saints. The suggestion of 11:40 - that the ancients who were commended for their faith are made perfect together with us - may support the former position, but otherwise it is difficult to say with certainty which (if not both) may be the case. We can fairly say that there is a fellowship which joins the heavenly community and transcends both time and space. All of God's saints - past, present and future - whether on earth or in heaven, share a common experience of God's grace and faithful response to his word.

12:24 to Jesus the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.

Finally, our writer notes that we come to Jesus who is, now for the third time, described as "the mediator of a new covenant" (8:6; 9:15). The "sprinkled blood" was his own and it was shed for our forgiveness (9:14, 22). This brief description neatly summarized both dimensions of his priestly ministry which is the heart of the new covenant - his sacrifice and his intercession (see 8:6 on "mediator"). When God confronted Cain for the murder of his brother Abel, he said to him, "Your brother's blood cries out to me from the ground" (Gen 4:10). Our author has pointed out that Abel "still speaks even though he is dead" (Heb 11:4). The word which Abel's blood speaks is that of sin, death and punishment. Christ's blood speaks of grace, forgiveness and salvation.

G. A KINGDOM WHICH CANNOT BE SHAKEN (12:25-29)

²⁵ See to it that you do not refuse him who speaks. If they did not escape when they refused him who warned them on earth, how much less will we, if we turn away from him who warns us from heaven? ²⁶ At that time his voice shook the earth, but now he has promised, "Once more I will shake not only the earth but also the heavens." ^{a 27} The words "once more" indicate the removing of what can be shaken - that is, created things - so that what cannot be shaken may remain.

²⁸ Therefore, since we are receiving a kingdom that cannot be shaken, let us be thankful, and so worship God acceptably with reverence and awe, ²⁹ for our "God is a consuming fire." ^b

^a 26 Haggai 2:6 ^b 29 Deut. 4:24

12:25 See to it that you do not refuse him who speaks. If they did not escape when they refused him who warned them on earth, how much less will we, if we turn away from him who warns us from heaven?

Verse 25 reminds us of the opening warning of the letter (2:1-3). Thus the main portion of the document both begins and ends with a call to hear the message spoken. In chapter 2, our writer had in mind that "salvation which was first announced by the Lord" (2:3). Here he refers to "him who speaks" (12:25). There, readers were warned that they would not escape if they ignored that salvation (2:3). Here, that they would not escape if they refuse the one who warns them (12:25).

12:26 At that time his voice shook the earth, but now he has promised, "Once more I will shake not only the earth but also the heavens."

Who is the one who "speaks" in 12:25? The answer is found in v. 26. His voice shook the earth "at that time" (at Sinai, Exod 19:19 cf. Heb 12:18-21) and his words are recorded in Haggai. He is none other than "the LORD Almighty" (Hag 2:6). The Israelites "refused him" and "did not escape" (v. 25). The same Israelites who were so frightened of God at Sinai were the ones who later hardened their hearts (as Pharaoh had done before them) and rebelled in the desert (3:8).

The argument precedes from lesser to greater although the NIV gives the opposite impression ("how much less" whereas the Greek text employs the same phrase which has heretofore been rendered "how much more," cf. 9:14; 12:9), although this is perhaps the best way to capture the meaning of the verse in English. If their punishment was deserved, ours will be that much more deserved for we have refused a much greater gift.

12:27 The words "once more" indicate the removing of what can be shaken - that is, created things - so that what cannot be shaken may remain.

The words of the Lord recorded in Habakkuk 2:6 are read as a promise which is yet to be fulfilled. Our writer interprets the words "Once more" as suggesting a comparison between the events of Sinai and another cataclysmic intervention of God yet to come. The reference to both "the earth" and "the heavens" resembles the promise of God, recorded in Isaiah 66:22, to make "new heavens" and "a new earth" which will endure. In his Revelation, John "saw a new heaven and a new earth, for the first heaven and the first earth had passed away" (21:1; cf. v. 27 here which refers to a "removing of what can be shaken - that is, created things - so that what cannot be shaken remains"). This would seem, then, to be yet another of our writer's references to the final consummation - "the Day" (10:25) when Jesus "will appear a second time" (9:27).

12:28 Therefore, since we are receiving a kingdom that cannot be shaken, let us be thankful, and so worship God acceptably with reverence and awe, 12:29 for our "God is a consuming fire."

Those who are being persecuted in the kingdoms of the present world will someday receive "a kingdom that cannot be shaken." All other kingdoms will pass away and someday only that kingdom will remain. The appropriate response to that sure promise is described in v. 28. The main verb is "let us be thankful" and it carries the force of a command. Our gratitude for the victory which God has won and will win for us is to carry over into "worship" (lit., "through which we might worship"). This is probably an acceptable translation of latreuvw (latreuô ) although it has typically been translated as "serve" throughout the letter, since the "service" to which it refers is that of the priests within the context of the rituals of tabernacle worship. Deuteronomy 4:24 is cited and reminds us of the terrible image of 10:27 and explains the presence of "reverence" and "awe" in our worship.

-College Press New Testament Commentary: with the NIV

Introduction / Outline

Robertson: Hebrews (Book Introduction)

The Epistle to the Hebrews

By Way of Introduction

Unsettled Problems

Probably no book in the New Testament presents more unsettled problems than does the Epistle to the Hebrews. On that score it ranks with the Fourth Gospel, the Apocalypse of John, and Second Peter. But, in spite of these unsolved matters, the book takes high rank for its intellectual grasp, spiritual power, and its masterful portrayal of Christ as High Priest. It is much briefer than the Fourth Gospel, but in a sense it carries on further the exalted picture of the Risen Christ as the King-Priest who reigns and pleads for us now.

The Picture of Christ

At once we are challenged by the bold stand taken by the author concerning the Person of Christ as superior to the prophets of the Old Testament because he is the Son of God through whom God has spoken in the new dispensation (Heb_1:1-3), this Son who is God’s Agent in the work of creation and of grace as we see it stated in Phi_2:5-11; Col_1:13-20; John 1:1-18. This high doctrine of Jesus as God’s Son with the glory and stamp of God’s nature is never lowered, for as God’s Son he is superior to angels (Heb 1:4-2:4), though the humanity of Jesus is recognized as one proof of the glory of Jesus (Heb_2:5-18). Jesus is shown to be superior to Moses as God’s Son over God’s house (Heb 3:1-4:13), But the chief portion of the Epistle is devoted to the superiority of Jesus Christ as priest to the work of Aaron and the whole Levitical line (Heb 4:14-12:3). Here the author with consummate skill, though with rabbinical refinements at times, shows that Jesus is like Melchizedek and so superior to Aaron (Heb 4:14-7:28), works under a better covenant of grace (Heb_8:1-13), works in a better sanctuary which is in heaven (Heb_9:1-12), offers a better sacrifice which is his own blood (Heb 9:13-10:18), and gives us better promises for the fulfilment of his task (Heb 10:19-12:3). Hence this Epistle deserves to be called the Epistle of the Priesthood of Christ. So W. P. Du Bose calls his exposition of the book, High Priesthood and Sacrifice (1908). This conception of Christ as our Priest who offered himself on the Cross and as our Advocate with the Father runs all through the New Testament (Mar_10:46; Mat_20:28; Joh_10:17; Mat_26:28; Rom_8:32; 1Pe_1:18.; 1Jo_2:1.; Rev_5:9, etc.). But it is in Hebrews that we have the full-length portrait of Jesus Christ as our Priest and Redeemer. The Glory of Jesus runs through the whole book.

The Style

It is called an epistle and so it is, but of a peculiar kind. In fact, as has been said, it begins like a treatise, proceeds like a sermon, and concludes like a letter. It is, in fact, more like a literary composition than any other New Testament book as Deissmann shows: " It points to the fact that the Epistle to the Hebrews, with its more definitely artistic, more literary language (corresponding to its more theological subject matter), constituted an epoch in the history of the new religion. Christianity is beginning to lay hands on the instruments of culture; the literary and theological period has begun" ( Light from the Ancient East , pp. 70f.). But Blass ( Die Rhythmen der asianischen und romischen Kunstprosa , 1905) argues that the author of Hebrews certainly and Paul probably were students of Greek oratory and rhetoric. He is clearly wrong about Paul and probably so about the author of Hebrews. There is in Hebrews more of " a studied rhetorical periodicity" (Thayer), but with many " parenthetical involutions" (Westcott) and with less of " the impetuous eloquence of Paul." The eleventh chapter reveals a studied style and as a whole the Epistle belongs to the literary Koiné rather than to the vernacular. Moulton ( Cambridge Biblical Essays , p. 483) thinks that the author did not know Hebrew but follows the Septuagint throughout in his abundant use of the Old Testament.

The Author

Origen bluntly wrote: " Who wrote the Epistle God only knows certainly" as quoted by Eusebius. Origen held that the thoughts were Paul’s while Clement of Rome or Luke may have written the book. Clement of Alexandria (Eusebius says) thought that Paul wrote it in Hebrew and that Luke translated it into Greek. No early writer apparently attributed the Greek text to Paul. Eusebius thought it was originally written in Hebrew whether by Paul or not and translated by Clement of Rome. But there is no certainty anywhere in the early centuries. It was accepted first in the east and later in the west which first rejected it. But Jerome and Augustine accepted it. When the Renaissance came Erasmus had doubts, Luther attributed it to Apollos, Calvin denied the Pauline authorship. In North Africa it was attributed to Barnabas. In modern times Harnack has suggested Priscilla, but the masculine participle in Heb_11:32 ( me diēgoumenon ) disposes of that theory. The oldest Greek MSS. (Aleph A B) have simply Pros Hebraious as the title, but they place it before the Pastoral Epistles, while the Textus Receptus puts it after the Pastoral Epistles and Philemon. In the light of all the facts one can only make a guess without a sense of certainty. For myself I should with Luther guess Apollos as the most likely author of this book which is full of the Spirit of God.

The Recipients

If the title is allowed to be genuine or a fair interpretation of the Epistle, then it is addressed to Jewish (Hebrew) Christians in a local church somewhere. Dr. James Moffatt in his Commentary (pp. xv to xvii) challenges the title and insists that the book is written for Gentile Christians as truly as First Peter. He argues this largely from the author’s use of the lxx. For myself Dr. Moffatt’s reasons are not convincing. The traditional view that the author is addressing Jewish Christians in a definite locality, whether a large church or a small household church, is true, I believe. The author seems clearly to refer to a definite church in the experiences alluded to in Heb_10:32-34. The church in Jerusalem had undergone sufferings like these, but we really do not know where the church was. Apparently the author is in Italy when he writes (Heb_13:24), though " they of Italy" ( hoi apo tēs Italias ) can mean those who have come from Italy. These Jewish Christians may even have lived in Rome itself.

The Date

Here again modern scholars differ widely. Westcott places it between a.d. 64 and 67. Harnack and Holtzmann prefer a date between a.d. 81 and 96. Marcus Dods argues strongly that the Epistle was written while the temple was still standing. If it was already destroyed, it is hard to understand how the author could have written Heb_10:1.: " Else would they not have ceased to be offered?" And in Heb_8:13 " nigh to vanishing away" ( eggus aphanismou ) is only intelligible with the temple service still going on. The author makes use of the tabernacle instead of the temple because the temple was patterned after the tabernacle. On the other hand, the mention of Timothy in Heb_13:23 as being " set free" ( apolelumenon ) raises an inquiry concerning Paul’s last plea to Timothy to come to him in Rome (2Ti_4:11-13). Apparently Timothy came and was put in prison. If so, since Paul was put to death before Nero’s own death (June 8, a.d. 68), there is left only the years 67 to 69 a.d. as probable or even possible. It is thus the last of the New Testament books before the Johannine Writings all of which come towards the close of the century and after the destruction of Jerusalem.

The Purpose

The author states it repeatedly. He urges the Jewish Christians to hold fast the confession which they have made in Jesus as Messiah and Saviour. Their Jewish neighbours have urged them to give up Christ and Christianity and to come back to Judaism. The Judaizers tried to make Jews out of Gentile Christians and to fasten Judaism upon Christianity with a purely sacramental type of religion as the result. Paul won freedom for evangelical and spiritual Christianity against the Judaizers as shown in the Corinthian Epistles, Galatians, and Romans. The Gnostics in subtle fashion tried to dilute Christianity with their philosophy and esoteric mysteries and here again Paul won his fight for the supremacy of Christ over all these imaginary aeons (Colossians and Ephesians). But in Hebrews the author is battling to stop a stampede from Christ back to Judaism, a revolt (apostasy) in truth from the living God. These Jews argued that the prophets were superior to Jesus, the law came by the ministry of angels, Moses was greater than Jesus, and Aaron than Jesus. The author turns the argument on the Jews and boldly champions the Glory of Jesus as superior at every point to all that Judaism had, as God’s Son and man’s Saviour, the crown and glory of the Old Testament prophecy, the hope of mankind. It is the first great apologetic for Christianity and has never been surpassed. Moffatt terms it " a profound homily."

JFB: Hebrews (Book Introduction)

CANONICITY AND AUTHORSHIP.--CLEMENT OF ROME, at the end of the first century (A.D), copiously uses it, adopting its words just as he does those of the other books of the New Testament; not indeed giving to either the term "Scripture," which he reserves for the Old Testament (the canon of the New Testament not yet having been formally established), but certainly not ranking it below the other New Testament acknowledged Epistles. As our Epistle claims authority on the part of the writer, CLEMENT'S adoption of extracts from it is virtually sanctioning its authority, and this in the apostolic age. JUSTIN MARTYR quotes it as divinely authoritative, to establish the titles "apostle," as well as "angel," as applied to the Son of God. CLEMENT OF ALEXANDRIA refers it expressly to Paul, on the authority of Pantænus, chief of the Catechetical school in Alexandria, in the middle of the second century, saying, that as Jesus is termed in it the "apostle" sent to the Hebrews, Paul, through humility, does not in it call himself apostle of the Hebrews, being apostle to the Gentiles. CLEMENT also says that Paul, as the Hebrews were prejudiced against him, prudently omitted to put forward his name in the beginning; also, that it was originally written in Hebrew for the Hebrews, and that Luke translated it into Greek for the Greeks, whence the style is similar to that of Acts. He, however, quotes frequently the words of the existing Greek Epistle as Paul's words. ORIGEN similarly quotes it as Paul's Epistle. However, in his Homilies, he regards the style as distinct from that of Paul, and as "more Grecian," but the thoughts as the apostle's; adding that the "ancients who have handed down the tradition of its Pauline authorship, must have had good reason for doing so, though God alone knows the certainty who was the actual writer" (that is, probably "transcriber" of the apostle's thoughts). In the African Church, in the beginning of the third century, TERTULLIAN ascribes it to Barnabas. IRENÆUS, bishop of Lyons, is mentioned in EUSEBIUS, as quoting from this Epistle, though without expressly referring it to Paul. About the same period, Caius, the presbyter, in the Church of Rome, mentions only thirteen Epistles of Paul, whereas, if the Epistle to the Hebrews were included, there would be fourteen. So the canon fragment of the end of the second century, or beginning of the third, published by MURATORI, apparently omits mentioning it. And so the Latin Church did not recognize it as Paul's till a considerable time after the beginning of the third century. Thus, also, NOVATIAN OF ROME, CYPRIAN OF CARTHAGE, and VICTORINUS, also of the Latin Church. But in the fourth century, HILARY OF POITIERS (A.D. 368), LUCIFER OF CAGLIARI (A.D. 371), AMBROSE OF MILAN (A.D. 397) and other Latins, quote it as Paul's; and the fifth Council of Carthage (A.D. 419) formally reckons it among his fourteen Epistles.

As to the similarity of its style to that of Luke's writings, this is due to his having been so long the companion of Paul. CHRYSOSTOM, comparing Luke and Mark, says, "Each imitated his teacher: Luke imitated Paul flowing along with more than river fulness; but Mark imitated Peter, who studied brevity of style." Besides, there is a greater predominance of Jewish feeling and familiarity with the peculiarities of the Jewish schools apparent in this Epistle than in Luke's writings. There is no clear evidence for attributing the authorship to him, or to Apollos, whom ALFORD upholds as the author. The grounds alleged for the latter view are its supposed Alexandrian phraseology and modes of thought. But these are such as any Palestinian Jew might have used; and Paul, from his Hebræo-Hellenistic education at Jerusalem and Tarsus, would be familiar with PHILO'S modes of thought, which are not, as some think, necessarily all derived from his Alexandrian, but also from his Jewish, education. It would be unlikely that the Alexandrian Church should have so undoubtingly asserted the Pauline authorship, if Apollos, their own countryman, had really been the author. The eloquence of its style and rhetoric, a characteristic of Apollos' at Corinth, whereas Paul there spoke in words unadorned by man's wisdom, are doubtless designedly adapted to the minds of those whom Paul in this Epistle addresses. To the Greek Corinthians, who were in danger of idolizing human eloquence and wisdom, he writes in an unadorned style, in order to fix their attention more wholly on the Gospel itself. But the Hebrews were in no such danger. And his Hebræo-Grecian education would enable him to write in a style attractive to the Hebrews at Alexandria, where Greek philosophy had been blended with Judaism. The Septuagint translation framed at Alexandria had formed a connecting link between the latter and the former; and it is remarkable that all the quotations from the Old Testament, excepting two (Heb 10:30; Heb 13:5), are taken from the Septuagint. The fact that the peculiarities of the Septuagint are interwoven into the argument proves that the Greek Epistle is an original, not a translation; had the original been Hebrew, the quotations would have been from the Hebrew Old Testament. The same conclusion follows from the plays on similarly sounding words in the Greek, and alliterations, and rhythmically constructed periods. CALVIN observes, If the Epistle had been written in Hebrew, Heb 9:15-17 would lose all its point, which consists in the play upon the double meaning of the Greek "diathece," a "covenant," or a "testament," whereas the Hebrew "berith" means only "covenant."

Internal evidence favors the Pauline authorship. Thus the topic so fully handled in this Epistle, that Christianity is superior to Judaism, inasmuch as the reality exceeds the type which gives place to it, is a favorite one with Paul (compare 2Co 3:6-18; Gal 3:23-25; Gal 4:1-9, Gal 4:21-31, wherein the allegorical mode of interpretation appears in its divinely sanctioned application--a mode pushed to an unwarrantable excess in the Alexandrian school). So the Divine Son appears in Heb 1:3, &c., as in other Epistles of Paul (Phi 2:6; Col 1:15-20), as the Image, or manifestation of the Deity. His lowering of Himself for man's sake similarly, compare Heb 2:9, with 2Co 8:9; Phi 2:7-8. Also His final exaltation, compare Heb 2:8; Heb 10:13; Heb 12:2, with 1Co 15:25, 1Co 15:27. The word "Mediator" is peculiar to Paul alone, compare Heb 8:6, with Gal 3:19-20. Christ's death is represented as the sacrifice for sin prefigured by the Jewish sacrifices, compare Rom 3:22-26; 1Co 5:7, with Heb. 7:1-10:39. The phrase, "God of Peace," is peculiar to Paul, compare Heb 13:20; Rom 15:33; 1Th 5:23. Also, compare Heb 2:4, Margin, 1Co 12:4. Justification, or "righteousness by faith." appears in Heb 11:7; Heb 10:38, as in Rom 1:17; Rom 4:22; Rom 5:1; Gal 3:11; Phi 3:9. The word of God is the "sword of the Spirit," compare Heb 4:12, with Eph 6:17. Inexperienced Christians are children needing milk, that is, instruction in the elements, whereas riper Christians, as full-grown men, require strong meat, compare Heb 5:12-13; Heb 6:1, with 1Co 3:1-2; 1Co 14:20 Gal 4:9; Col 3:14. Salvation is represented as a boldness of access to God by Christ, compare Heb 10:19, with Rom 5:2; Eph 2:18; Eph 3:12. Afflictions are a fight, Heb 10:32; compare Phi 1:30; Col 2:1. The Christian life is a race, Heb 12:1; compare 1Co 9:24; Phi 3:12-14. The Jewish ritual is a service, Rom 9:4; compare Heb 9:1, Heb 9:6. Compare "subject to bondage," Heb 2:15, with Gal 5:1. Other characteristics of Paul's style appear in this Epistle; namely, a propensity "to go off at a word" and enter on a long parenthesis suggested by that word, a fondness for play upon words of similar sound, and a disposition to repeat some favorite word. Frequent appeals to the Old Testament, and quotations linked by "and again," compare Heb 1:5; Heb 2:12-13, with Rom 15:9-12. Also quotations in a peculiar application, compare Heb 2:8, with 1Co 15:27; Eph 1:22. Also the same passage quoted in a form not agreeing with the Septuagint, and with the addition "saith the Lord," not found in the Hebrew, in Heb 10:30; Rom 12:19.

The supposed Alexandrian (which are rather Philon-like) characteristics of the Epistle are probably due to the fact that the Hebrews were generally then imbued with the Alexandrian modes of thought of Philo, &c., and Paul, without coloring or altering Gospel truth "to the Jews, became (in style) as a Jew, that he might win the Jews" (1Co 9:20). This will account for its being recognized as Paul's Epistle in the Alexandrian and Jerusalem churches unanimously, to the Hebrews of whom probably it was addressed. Not one Greek father ascribes the Epistle to any but Paul, whereas in the Western and Latin churches, which it did not reach for some time, it was for long doubted, owing to its anonymous form, and generally less distinctively Pauline style. Their reason for not accepting it as Paul's, or indeed as canonical, for the first three centuries, was negative, insufficient evidence for it, not positive evidence against it. The positive evidence is generally for its Pauline origin. In the Latin churches, owing to their distance from the churches to whom belonged the Hebrews addressed, there was no generally received tradition on the subject. The Epistle was in fact but little known at all, whence we find it is not mentioned at all in the Canon of Muratori. When at last, in the fourth century, the Latins found that it was received as Pauline and canonical on good grounds in the Greek churches, they universally acknowledged it as such.

The personal notices all favor its Pauline authorship, namely, his intention to visit those addressed, shortly, along with Timothy, styled "our brother," Heb 13:23; his being then in prison, Heb 13:19; his formerly having been imprisoned in Palestine, according to English Version reading, Heb 10:34; the salutations transmitted to them from believers of Italy, Heb 13:24. A reason for not prefixing the name may be the rhetorical character of the Epistle which led the author to waive the usual form of epistolary address.

DESIGN.--His aim is to show the superiority of Christianity over Judaism, in that it was introduced by one far higher than the angels or Moses, through whom the Jews received the law, and in that its priesthood and sacrifices are far less perfecting as to salvation than those of Christ; that He is the substance of which the former are but the shadow, and that the type necessarily gives place to the antitype; and that now we no longer are kept at a comparative distance as under the law, but have freedom of access through the opened veil, that is, Christ's flesh; hence he warns them of the danger of apostasy, to which Jewish converts were tempted, when they saw Christians persecuted, while Judaism was tolerated by the Roman authorities. He infers the obligations to a life of faith, of which, even in the less perfect Old Testament dispensation, the Jewish history contained bright examples. He concludes in the usual Pauline mode, with practical exhortations and pious prayers for them.

HIS MODE OF ADDRESS is in it hortatory rather than commanding, just as we might have expected from Paul addressing the Jews. He does not write to the rulers of the Jewish Christians, for in fact there was no exclusively Jewish Church; and his Epistle, though primarily addressed to the Palestinian Jews, was intended to include the Hebrews of all adjoining churches. He inculcates obedience and respect in relation to their rulers (Heb 13:7, Heb 13:17, Heb 13:24); a tacit obviating of the objection that he was by writing this Epistle interfering with the prerogative of Peter the apostle of the circumcision, and James the bishop of Jerusalem. Hence arises his gentle and delicate mode of dealing with them (Heb 13:22). So far from being surprised at discrepancy of style between an Epistle to Hebrews and Epistles to Gentile Christians, it is just what we should expect. The Holy Spirit guided him to choose means best suited to the nature of the ends aimed at. WORDSWORTH notices a peculiar Pauline Greek construction, Rom 12:9, literally, "Let your love be without dissimulation, ye abhorring . . . evil, cleaving to . . . good," which is found nowhere else save Heb 13:5, literally, "Let your conversation be without covetousness, ye being content with," &c. (a noun singular feminine nominative absolute, suddenly passing into a participle masculine nominative plural absolute). So in quoting Old Testament Scripture, the writer of the Epistle to the Hebrews quotes it as a Jew writing to Jews would, "God spoke to our fathers," not, "it is written." So Heb 13:18, "We trust we have a good conscience" is an altogether Pauline sentiment (Act 23:1; Act 24:16; 2Co 1:12; 2Co 4:2; 2Ti 1:3). Though he has not prefixed his name, he has given at the close his universal token to identify him, namely, his apostolic salutation, "Grace be with you all"; this "salutation with his own hand" he declared (2Th 3:17-18) to be "his token in every Epistle": so 1Co 16:21, 1Co 16:23; Col 4:18. The same prayer of greeting closes every one of his Epistles, and is not found in any one of the Epistles of the other apostles written in Paul's lifetime; but it is found in the last book of the New Testament Revelation, and subsequently in the Epistle of CLEMENT OF ROME. This proves that, by whomsoever the body of the Epistle was committed to writing (whether a mere amanuensis writing by dictation, or a companion of Paul by the Spirit's gift of interpreting tongues, 1Co 12:10, transfusing Paul's Spirit-taught sentiments into his own Spirit-guided diction), Paul at the close sets his seal to the whole as really his, and sanctioned by him as such. The churches of the East, and Jerusalem, their center, to which quarter it was first sent, received it as Paul's from the earliest times according to Cyril, Bishop of Jerusalem (A.D. 349). JEROME, though bringing with him from Rome the prejudices of the Latins against the Epistle to the Hebrews, aggravated, doubtless, by its seeming sanction of the Novatian heresy (Heb 6:4-6), was constrained by the force of facts to receive it as Paul's, on the almost unanimous testimony of all Greek Christians from the earliest times; and was probably the main instrument in correcting the past error of Rome in rejecting it. The testimony of the Alexandrian Church is peculiarly valuable, for it was founded by Mark, who was with Paul at Rome in his first confinement, when this Epistle seems to have been written (Col 4:10), and who possibly was the bearer of this Epistle, at the same time visiting Colosse on the way to Jerusalem (where Mark's mother lived), and thence to Alexandria. Moreover, 2Pe 3:15-16, written shortly before Peter's death, and like his first Epistle written by him, "the apostle of the circumcision," to the "Hebrew" Christians dispersed in the East, says, "As our beloved brother Paul hath written unto you" (2Pe 3:15), that is, to the Hebrews; also the words added, "As also in all his Epistles" (2Pe 3:16), distinguish the Epistle to the Hebrews from the rest; then he further speaks of it as on a level with "other Scriptures," thus asserting at once its Pauline authorship and divine inspiration. An interesting illustration of the power of Christian faith and love; Peter, who had been openly rebuked by Paul (Gal 2:7-14), fully adopted what Paul wrote; there was no difference in the Gospel of the apostle of the circumcision and that of the apostle of the uncircumcision. It strikingly shows God's sovereignty that He chose as the instrument to confirm the Hebrews, Paul, the apostle of the Gentiles (Rom 11:13); and on the other hand, Peter to open the Gospel door to the Gentiles (Act 10:1, &c.), though being the apostle of the Jews; thus perfect unity reigns amidst the diversity of agencies.

Rome, in the person of CLEMENT OF ROME, originally received this Epistle. Then followed a period in which it ceased to be received by the Roman churches. Then, in the fourth century, Rome retracted her error. A plain proof she is not unchangeable or infallible. As far as Rome is concerned, the Epistle to the Hebrews was not only lost for three centuries, but never would have been recovered at all but for the Eastern churches; it is therefore a happy thing for Christendom that Rome is not the Catholic Church.

It plainly was written before the destruction of Jerusalem, which would have been mentioned in the Epistle had that event gone before, compare Heb 13:10; and probably to churches in which the Jewish members were the more numerous, as those in Judea, and perhaps Alexandria. In the latter city were the greatest number of resident Jews next to Jerusalem. In Leontopolis, in Egypt, was another temple, with the arrangements of which, WIESELER thinks the notices in this Epistle more nearly corresponded than with those in Jerusalem. It was from Alexandria that the Epistle appears first to have come to the knowledge of Christendom. Moreover, "the Epistle to the Alexandrians," mentioned in the Canon of Muratori, may possibly be this Epistle to the Hebrews. He addresses the Jews as peculiarly "the people of God" (Heb 2:17; Heb 4:9; Heb 13:12), "the seed of Abraham," that is, as the primary stock on which Gentile believers are grafted, to which Rom 11:16-24 corresponds; but he urges them to come out of the carnal earthly Jerusalem and to realize their spiritual union to "the heavenly Jerusalem" (Heb 12:18-23; Heb 13:13).

The use of Greek rather than Hebrew is doubtless due to the Epistle being intended, not merely for the Hebrew, but for the Hellenistic Jew converts, not only in Palestine, but elsewhere; a view confirmed by the use of the Septuagint. BENGEL thinks, probably (compare 2Pe 3:15-16, explained above), the Jews primarily, though not exclusively, addressed, were those who had left Jerusalem on account of the war and were settled in Asia Minor.

The notion of its having been originally in Hebrew arose probably from its Hebrew tone, method, and topics. It is reckoned among the Epistles, not at first generally acknowledged, along with James, Second Peter, Second and Third John, Jude, and Revelation. A beautiful link exists between these Epistles and the universally acknowledged Epistles. Hebrews unites the ordinances of Leviticus with their antitypical Gospel fulfilment. James is the link between the highest doctrines of Christianity and the universal law of moral duty--a commentary on the Sermon on the Mount--harmonizing the decalogue law of Moses, and the revelation to Job and Elias, with the Christian law of liberty. Second Peter links the teaching of Peter with that of Paul. Jude links the earliest unwritten to the latest written Revelation. The two shorter Epistles to John, like Philemon, apply Christianity to the minute details of the Christian life, showing that Christianity can sanctify all earthly relations.

JFB: Hebrews (Outline)

• THE HIGHEST OF ALL REVELATIONS IS GIVEN US NOW IN THE SON OF GOD, WHO IS GREATER THAN THE ANGELS, AND WHO, HAVING COMPLETED REDEMPTION, SITS ENTHRONED AT GOD'S RIGHT HAND. (Heb 1:1-14)
• DANGER OF NEGLECTING SO GREAT SALVATION, FIRST SPOKEN BY CHRIST; TO WHOM, NOT TO ANGELS, THE NEW DISPENSATION WAS SUBJECTED; THOUGH HE WAS FOR A TIME HUMBLED BELOW THE ANGELS: THIS HUMILIATION TOOK PLACE BY DIVINE NECESSITY FOR OUR SALVATION. (Heb. 2:1-18)
• THE SON OF GOD GREATER THAN MOSES, WHEREFORE UNBELIEF TOWARDS HIM WILL INCUR A HEAVIER PUNISHMENT THAN BEFELL UNBELIEVING ISRAEL IN THE WILDERNESS. (Heb. 3:1-19)
• THE PROMISE OF GOD'S REST IS FULLY REALIZED THROUGH CHRIST: LET US STRIVE TO OBTAIN IT BY HIM, OUR SYMPATHIZING HIGH PRIEST. (Heb. 4:1-16)
• CHRIST'S HIGH PRIESTHOOD; NEEDED QUALIFICATIONS; MUST BE A MAN; MUST NOT HAVE ASSUMED THE DIGNITY HIMSELF, BUT HAVE BEEN APPOINTED BY GOD; THEIR LOW SPIRITUAL PERCEPTIONS A BAR TO PAUL'S SAYING ALL HE MIGHT ON CHRIST'S MELCHISEDEC-LIKE PRIESTHOOD. (Heb 5:1-14)
• WARNING AGAINST RETROGRADING, WHICH SOON LEADS TO APOSTASY; ENCOURAGEMENT TO STEADFASTNESS FROM GOD'S FAITHFULNESS TO HIS WORD AND OATH. (Heb 6:1-14)
• CHRIST'S HIGH PRIESTHOOD AFTER THE ORDER OF MELCHISEDEC SUPERIOR TO AARON'S. (Heb. 7:1-28)
• CHRIST, THE HIGH PRIEST IN THE TRUE SANCTUARY, SUPERSEDING THE LEVITICAL PRIESTHOOD; THE NEW RENDERS OBSOLETE THE OLD COVENANT. (Heb 8:1-13)
• INFERIORITY OF THE OLD TO THE NEW COVENANT IN THE MEANS OF ACCESS TO GOD: THE BLOOD OF BULLS AND GOATS OF NO REAL AVAIL: THE BLOOD OF CHRIST ALL-SUFFICIENT TO PURGE AWAY SIN, WHENCE FLOWS OUR HOPE OF HIS APPEARING AGAIN FOR OUR PERFECT SALVATION. (Heb. 9:1-28)
• PROOF OF AND ENLARGEMENT ON, THE "ETERNAL REDEMPTION" MENTIONED IN. Heb 9:12 (Heb. 9:13-28)
• CONCLUSION OF THE FOREGOING ARGUMENT. THE YEARLY RECURRING LAW SACRIFICES CANNOT PERFECT THE WORSHIPPER, BUT CHRIST'S ONCE-FOR-ALL OFFERING CAN. (Heb. 10:1-39) Previously the oneness of Christ's offering was shown; now is shown its perfection as contrasted with the law sacrifices.
• DEFINITION OF THE FAITH JUST SPOKEN OF (Heb 10:39): EXAMPLES FROM THE OLD COVENANT FOR OUR PERSEVERANCE IN FAITH. (Heb. 11:1-40) Description of the great things which faith (in its widest sense: not here restricted to faith in the Gospel sense) does for us. Not a full definition of faith in its whole nature, but a description of its great characteristics in relation to the subject of Paul's exhortation here, namely, to perseverance.
• EXHORTATION TO FOLLOW THE WITNESSES OF FAITH JUST MENTIONED: NOT TO FAINT IN TRIALS: TO REMOVE ALL BITTER ROOTS OF SIN: FOR WE ARE UNDER, NOT A LAW OF TERROR, BUT THE GOSPEL OF GRACE, TO DESPISE WHICH WILL BRING THE HEAVIER PENALTIES, IN PROPORTION TO OUR GREATER PRIVILEGES. (Heb. 12:1-29)
• EXHORTATION TO VARIOUS GRACES, ESPECIALLY CONSTANCY IN FAITH, FOLLOWING JESUS AMIDST REPROACHES. CONCLUSION, WITH PIECES OF INTELLIGENCE AND SALUTATIONS. (Heb. 13:1-25)

TSK: Hebrews 12 (Chapter Introduction)

Overview

Heb 12:1, An exhortation to constant faith, patience, and godliness; Heb 12:22, A commendation of the new testament above the old.

Poole: Hebrews 12 (Chapter Introduction)

CHAPTER 13

MHCC: Hebrews (Book Introduction)

This epistle shows Christ as the end, foundation, body, and truth of the figures of the law, which of themselves were no virtue for the soul. The great truth set forth in this epistle is that Jesus of Nazareth is the true God. The unconverted Jews used many arguments to draw their converted brethren from the Christian faith. They represented the law of Moses as superior to the Christian dispensation, and spoke against every thing connected with the Saviour. The apostle, therefore, shows the superiority of Jesus of Nazareth, as the Son of God, and the benefits from his sufferings and death as the sacrifice for sin, so that the Christian religion is much more excellent and perfect than that of Moses. And the principal design seems to be, to bring the converted Hebrews forward in the knowledge of the gospel, and thus to establish them in the Christian faith, and to prevent their turning from it, against which they are earnestly warned. But while it contains many things suitable to the Hebrews of early times, it also contains many which can never cease to interest the church of God; for the knowledge of Jesus Christ is the very marrow and kernel of all the Scriptures. The ceremonial law is full of Christ, and all the gospel is full of Christ; the blessed lines of both Testaments meet in Him; and how they both agree and sweetly unite in Jesus Christ, is the chief object of the epistle to the Hebrews to discover.

MHCC: Hebrews 12 (Chapter Introduction)

(Heb 12:1-11) An exhortation to be constant and persevere, The example of Christ is set forth, and the gracious design of God in all the sufferings believers endured.

(Heb 12:12-17) Peace and holiness are recommended, with cautions against despising spiritual blessings.

(Heb 12:18-29) The New Testament dispensation shown to be much more excellent than the Old.

Matthew Henry: Hebrews (Book Introduction)

An Exposition, with Practical Observations, of The Epistle to the Hebrews

Concerning this epistle we must enquire, I. Into the divine authority of it; for this has been questioned by some, whose distempered eyes could not bear the light of it, or whose errors have been confuted by it; such as the Arians, who deny the Godhead and self-existence of Christ; and the Socinians, who deny his satisfaction; but, after all the attempts of such men to disparage this epistle, the divine original of it shines forth with such strong and unclouded rays that he who runs may read it is an eminent part of the canon of scripture. The divinity of the matter, the sublimity of the style, the excellency of the design, the harmony of this with other parts of scripture, and its general reception in the church of God in all ages - these are the evidences of its divine authority. II. As to the divine amanuensis or penman of this epistle, we are not so certain; it does not bear the name of any in the front of it, as the rest of the epistles do, and there has been some dispute among the learned to whom they should ascribe it. Some have assigned it to Clemens of Rome; other to Luke; and many to Barnabas, thinking that the style and manner of expression is very agreeable to the zealous, authoritative, affectionate temper that Barnabas appears to be of, in the account we have of him in the acts of the Apostles; and one ancient father quotes an expression out of this epistle as the words of Barnabas. But it is generally assigned to the apostle Paul; and some later copies and translations have put Paul's name in the title. In the primitive times it was generally ascribed to him, and the style and scope of it very well agree with his spirit, who was a person of a clear head and a warm heart, whose main end and endeavour it was to exalt Christ. Some think that the apostle Peter refers to this epistle, and proves Paul to be the penman of it, by telling the Hebrews, to whom he wrote, of Paul's having written to them, 2Pe 3:15. We read of no other epistle that he ever wrote to them but this. And though it has been objected that, since Paul put his name to all his other epistles, he would not have omitted it here; yet others have well answered that he, being the apostle of the Gentiles, who were odious to the Jews, might think fit to conceal his name, lest their prejudices against him might hinder them from reading and weighing it as they ought to do. III. As to the scope and design of this epistle, it is very evident that it was clearly to inform the minds, and strongly to confirm the judgment, of the Hebrews in the transcendent excellency of the gospel above the law, and so to take them off from the ceremonies of the law, to which they were so wedded, of which they were so fond, that they even doted on them, and those of them who were Christians retained too much of the old leaven, and needed to be purged from it. The design of this epistle was to persuade and press the believing Hebrews to a constant adherence to the Christian faith, and perseverance in it, notwithstanding all the sufferings they might meet with in so doing. In order to this, the apostle speaks much of the excellency of the author of the gospel, the glorious Jesus, whose honour he advances, and whom he justly prefers before all others, showing him to be all in all, and this in lofty strains of holy rhetoric. It must be acknowledged that there are many things in this epistle hard to be understood, but the sweetness we shall find therein will make us abundant amends for all the pains we take to understand it. And indeed, if we compare all the epistles of the New Testament, we shall not find any of them more replenished with divine, heavenly matter than this to the Hebrews.

Matthew Henry: Hebrews 12 (Chapter Introduction)

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

Barclay: Hebrews (Book Introduction)

INTRODUCTION TO THE LETTER TO THE HEBREWS

God Fulfils Himself In Many Ways

Religion has never been the same thing to all men. "God," as Tennyson said, "fulfils himself in many ways." George Russell said: "There are as many ways of climbing to the stars as there are people to climb." There is a well-known saying which tells us very truly and very beautifully that "God has his own secret stairway into every heart." Broadly speaking, there have been four great conceptions of religion.

(i) To some men it is inward fellowship with God. It is a union with Christ so close and so intimate that the Christian can be said to live in Christ and Christ to live in him. That was Paulconception of religion. To him it was something which mystically united him with God.

(ii) To some religion is what gives a man a standard for life and a power to reach that standard. On the whole that is what religion was to James and to Peter. It was something which showed them what life ought to be and which enabled them to attain it.

(iii) To some men religion is the highest satisfaction of their minds. Their minds seek and seek until they find that they can rest in God. It was Plato who said that "the unexamined life is the life not worth living." There are some men who must understand or perish. On the whole that is what religion was to John. The first chapter of his gospel is one of the greatest attempts in the world to state religion in a way that really satisfies the mind.

(iv) To some men religion is access to God. It is that which removes the barriers and opens the door to his living presence. That is what religion was to the writer of the Letter to the Hebrews. With that idea his mind was dominated. He found in Christ the one person who could take him into the very presence of God. His whole idea of religion is summed up in the great passage in Heb_10:19-23 .

"Therefore, since we have confidence to enter the sanctuary by the blood of Jesus, by the new and living way which he opened for us through the curtain, that is, through his flesh, let us draw near with a true heart in full assurance of faith."

If the writer to the Hebrews had one text it was: "Let us draw near."

The Double Background

The writer to the Hebrews had a double background into both of which this idea came. He had a Greek background. Ever since the time of Plato, five hundred years before, the Greeks had been haunted by the contrast between the real and the unreal, the seen and the unseen, the temporal and the eternal. It was the Greek idea that somewhere there was a real world of which this was only a shadowy and imperfect copy. Plato had the idea that somewhere there was a world of perfect forms or ideas or patterns, of which everything in this world was an imperfect copy. To take a simple instance, somewhere there was laid up the pattern of a perfect chair of which all the chairs in this world were inadequate copies. Plato said: "The Creator of the world had designed and carried out his work according to an unchangeable and eternal pattern of which the world is but a copy." Philo, who took his ideas from Plato, said: "God knew from the beginning that a fair copy could never come into being apart from a fair pattern; and that none of the objects perceivable by sense could be flawless which was not modelled after an archetype and spiritual idea, and thus, when he prepared to create this visible world, he shaped beforehand the ideal world in order to constitute the corporeal after the incorporeal and godlike pattern." When Cicero was talking of the laws men know and use on earth, he said: "We have no real and life-like likeness of real law and genuine justice; all we enjoy is a shadow and a sketch."

The thinkers of the ancient world all had this idea that somewhere there is a real world of which this one is only a kind of imperfect copy. Here we can only guess and grope; here we can work only with copies and imperfect things. But in the unseen world there are the real and perfect things. When Newman died they erected a statue to him, and on the pedestal of it are the Latin words: Ab umbris et imaginibus ad veritatem, "Away from the shadows and the semblances to the truth." If that be so, clearly the great task of this life is to get away from the shadows and the imperfections and to reach reality. This is exactly what the writer to the Hebrews claims that Jesus Christ can enable us to do. To the Greek the writer to the Hebrews said: "All your lives you have been trying to get from the shadows to the truth. That is just what Jesus Christ can enable you to do."

The Hebrew Background

But the writer to the Hebrews also had a Jewish background. To the Jew it was always dangerous to come too near to God. "Man," said God to Moses, "shall not see me and live" (Exo_33:20 ). It was Jacobastonished exclamation at Peniel: "I have seen god face to face and yet my life is preserved" (Gen_32:30 ). When Manoah realised who his visitor had been, he said in terror to his wife: "We shall surely die, for we have seen God." The great day of Jewish worship was the Day of Atonement. That was the one day of all the year when the High Priest entered the Holy of Holies where the very presence of God was held to dwell. No man ever entered in except the High Priest, and he only on that day. When he did, the law laid it down that he must not linger in the Holy Place for long "lest he put Israel in terror." It was dangerous to enter the presence of God and if a man waited too long he might be struck dead.

In view of this there entered into Jewish thought the idea of a covenant. God, in his grace and in a way that was quite unmerited, approached the nation of Israel and offered them a special relationship with himself. But this unique access to God was conditional on the observance by the people of the law that he gave to them. We can see this relationship being entered into and this law being accepted in the dramatic scene in Exo_24:3-8 .

So then Israel had access to God, but only if she kept the law. To break the law was sin, and sin put up a barrier which stopped the way to God. It was to take away that barrier that the system of the Levitical priesthood and sacrifices was constructed. The law was given; man sinned; the barrier was up; the sacrifice was made; and the sacrifice was designed to open the closed way to God. But the experience of life was that this was precisely what sacrifice could not do. It was proof of the ineffectiveness of the whole system that sacrifice had to go on and on and on. It was a losing and ineffective battle to remove the barrier that sin had erected between man and God.

The Perfect Priest And The Perfect Sacrifice

What men needed was a perfect priest and a perfect sacrifice, someone who was such that he could bring to God a sacrifice which once and for all opened the way of access to him. That, said the writer to the Hebrews, is exactly what Christ did. He is the perfect priest because he is at once perfectly man and perfectly God. In his manhood he can take man to God and in his Godhead he can take God to man. He has no sin. The perfect sacrifice he brings is the sacrifice of himself, a sacrifice so perfect that it never needs to be made again. To the Jew the writer to the Hebrews said: "All your lives you have been looking for the perfect priest who can bring the perfect sacrifice and give you access to God. You have him in Jesus Christ and in him alone."

To the Greek the writer to the Hebrews said: "You are looking for the way from the shadows to reality; you will find it in Jesus Christ." To the Jew the writer to the Hebrews said: "You are looking for that perfect sacrifice which will open the way to God which your sins have closed; you will find it in Jesus Christ." Jesus was the one person who gave access to reality and access to God. That is the key-thought of this letter.

The Riddle Of The New Testament

So much is clear but when we turn to the other questions of introduction Hebrews is wrapped in mystery. E. F. Scott wrote: "The Epistle to the Hebrews is in many respects the riddle of the New Testament." When it was written, to whom it was written, and who wrote it are questions at which we can only guess. The very history of the letter shows how its mystery is to be treated with a certain reserve and suspicion. It was a long time before it became an unquestioned New Testament book. The first list of New Testament books, The Muratorian Canon, compiled about A.D. 170, does not mention it at all. The great Alexandrian scholars. Clement and Origen, knew it and loved it but agreed that its place as scripture was disputed. Of the great African fathers, Cyprian never mentions it and Tertullian knows that its place was disputed. Eusebius, the great Church historian, says that it ranked among the disputed books. It was not until the time of Athanasius, in the middle of the fourth century, that Hebrews was definitely accepted as a New Testament book, and even Luther was not too sure about it. It is strange to think how long this great book had to wait for full recognition.

When Was It Written?

The only information we have comes from the letter itself. Clearly it is written for what we might call second generation Christians (Heb_2:3 ). The story was transmitted to its recipients by those who had heard the Lord. The community to whom it was written were not new to the Christian faith; they ought to have been mature (Heb_5:12 ). They must have had a long history for they are summoned to look back on the former days (Heb_10:32 ). They had a great history behind them and heroic martyr figures on which they ought to look back for inspiration (Heb_13:7 ).

The thing that will help us most in dating the letter is its references to persecution. It is clear that at one time their leaders had died for their faith (Heb_13:7 ). It is clear that they themselves had not yet suffered persecution, for they had not yet resisted to the point of shedding their blood (Heb_12:4 ). It is also clear that they have had ill-treatment to suffer for they have had to undergo the pillaging of their goods (Heb_10:32-34 ). And it is clear from the outlook of the letter that there is a risk of persecution about to come. From all that it is safe to say that this letter must have been written between two persecutions, in days when Christians were not actually persecuted, but were none the less unpopular with their fellow-men. Now the first persecution was in the time of Nero in the year A.D. 64; and the next was in the time of Domitian about A.D. 85. Somewhere between these dates this letter was written, more likely nearer to Domitian. If we take the date as A.D. 80 we shall not be far wrong.

To Whom Was It Written?

Once again we have to be dependent on such hints as we get from the letter itself. One thing is certain--it cannot have been written to any of the great Churches or the name of the place could not have so completely vanished. Let us set down what we know. The letter was written to a long-established Church (Heb_5:12 ). It was written to a Church which had at some time in the past suffered persecution (Heb_10:32-34 ). It was written to a Church which had had great days and great teachers and leaders (Heb_13:7 ). It was written to a Church which had not been directly founded by the apostles (Heb_2:3 ). It was written to a Church which had been marked by generosity and liberality (Heb_6:10 ).

We do have one direct hint. Amongst the closing greetings we find the sentence, as the Revised Standard Version translates it: "Those who come from Italy send you greetings" (Heb_13:24 ). Taken by itself that phrase could mean either that the letter was written from Italy or that it was written to Italy, the greater likelihood is that it was written to Italy. Suppose I am in Glasgow and am writing to some place abroad. I would not be likely to say, "All the people from Glasgow greet you." I would be much more likely to say, "All the people in Glasgow greet you." But suppose I am somewhere abroad where there is a little colony of Glaswegians, I might well say, "All the people from Glasgow send you their greetings." So then we may say that the letter was written to Italy; and if it was written to Italy it was almost certainly written to Rome.

But quite certainly it was not written to the Church at Rome as a whole. If it had been it would never have lost its title. Furthermore, it gives the unmistakable impression that it was written to a small body of like-minded persons. Moreover, it was obviously written to a scholarly group. From Heb_5:12 we can see that they had long been under instruction and were preparing themselves to become teachers of the Christian faith. Still further, Hebrews demands such a knowledge of the Old Testament that it must always have been a book written by a scholar for scholars.

When we sum it all up, we can say that Hebrews is a letter written by a great teacher to a little group or college of Christians in Rome. He was their teacher; at the moment he was separated from them and was afraid that they were drifting away from the faith; and so he wrote this letter to them. It is not so much a letter as a talk. It does not begin like Paulletters do, although it ends with greetings as a letter does. The writer himself calls it "a word of exhortation."

By Whom Was It Written?

Perhaps the most insoluble problem of all is the problem of its authorship. It was precisely that uncertainty which kept it so long on the fringes of the New Testament. The title in the earliest days was simply, "To the Hebrews." No authorname was given, no one connected it directly with the name of Paul. Clement of Alexandria used to think that Paul might have written it in Hebrew and that Luke translated it, for the style is quite different from that of Paul. Origen made a famous remark, "who wrote the Letter to the Hebrews only God knows for certain." Tertullian thought that Barnabas wrote it. Jerome said the Latin Church did not receive it as Pauland speaking of the author said, "the writer to the Hebrews whoever he was." Augustine felt the same way about it. Luther declared that Paul could never have written it because the thought was not his. Calvin said that he could not bring himself to think that this letter was a letter of Paul.

At no time in the history of the Church did men ever really think that Paul wrote Hebrews. How then did it get attached to his name? It happened very simply. When the New Testament came into its final form there was of course argument about which books were to be included and which were not. To settle it one test was used. Was a book the work of an apostle or at least the work of one who had been in direct contact with the apostles? By this time Hebrews was known and loved throughout the Church. Most people felt like Origen that God alone knew who wrote it, but they wanted it. They felt it must go into the New Testament and the only way to ensure that was to include it with the thirteen letters of Paul. Hebrews won its way into the New Testament on the grounds of its own greatness, but to get in it had to be included with the letters of Paul and come under his name. People knew quite well that it was not Paulbut they included it among his letters because no man knew who wrote it and yet it must go in.

The Author Of Hebrews

Can we guess who the author was? Many candidates have been put forward. We can only glance at three of the many suggestions.

(i) Tertullian thought that Barnabas wrote it. Barnabas was a native of Cyprus; the people of Cyprus were famous for the excellence of the Greek they spoke; and Hebrews is written in the best Greek in the New Testament. He was a Levite (Act_4:36 ) and of all men in the New Testament he would have had the closest knowledge of the priestly and sacrificial system on which the whole thought of the letter is based. He is called a son of encouragement; the Greek word is paraklesis (G3874); and Hebrews calls itself a word of paraklesis (G3874) (Heb_13:22 ). He was one of the few men acceptable to both Jews and Greeks and at home in both worlds of thought. It might be that Barnabas wrote this letter, but if so it is strange that his name should vanish in connection with it.

(ii) Luther was sure that Apollos was the author. Apollos, according to the New Testament mention of him, was a Jew, born at Alexandria, an eloquent man and mighty in the scriptures (Act_18:24 ; 1Co_1:12 ; 1Co_3:4 ). The man who wrote this letter knew the scriptures; he was eloquent; and he thought and argued in the way that a cultured Alexandrian would. The man who wrote Hebrews was certainly a man like Apollos in thought and in background.

(iii) The most romantic of all conjectures is that of Harnack, the great German scholar. He thought that maybe Aquila and Priscilla wrote it between them. Aquila was a teacher (Act_18:26 ). Their house in Rome was a Church in itself (Rom_16:5 ). Harnack thought that that is why the letter begins with no greetings and why the writername has vanished--because the main author of Hebrews was a woman and a woman was not allowed to teach.

But when we come to the end of conjecture, we are compelled to say as Origen said seventeen hundred years ago, that only God knows who wrote Hebrews. To us the author must remain a voice and nothing more; but we can be thankful to God for the work of this great nameless one who wrote with incomparable skill and beauty about the Jesus who is the way to reality and the way to God.

FURTHER READING

Hebrews

J. Moffatt, Hebrews (ICC; G)

W. Neil, Hebrews (Tch: E)

J. H. Robinson, Hebrews (MC; E)

Abbreviations

ICC: International Critical Commentary

MC: Moffatt Commentary

Tch: Torch Commentary

E: English Text

G: Greek Text

Barclay: Hebrews 12 (Chapter Introduction)

The Race And The Goal (Heb_12:1-2)

The Standard Of Comparison (Heb_12:3-4)

The Discipline Of God (Heb_12:5-11)

Duties, Aims And Dangers (Heb_12:12-17)

The Terror Of The Old And The Glory Of The New (Heb_12:18-24)

The Greater Obligation (Heb_12:25-29)

Constable: Hebrews (Book Introduction)

Introduction

Historical background

The writer said that he and those to whom he wrote had come to faith in Jesus Christ through the preaching of others who had heard Jesus (2:3-4). Apparently those preachers had since died (13:7). The original readers had been Christians for an extended period of time (5:12). So probably the earliest possible date of composition was about A.D. 60.

Some scholars believe that the book must have been written before A.D. 70 since the writer spoke of the sacrifices as being offered when he wrote (7:27-28; 8:3-5; 9:7-8, 25; 10:1-3, 8; 13:10-11). However, the writer showed no interest in the temple but spoke of the sacrifices as the Israelites offered them when the tabernacle stood. He evidently used the present tense to give these reference a timeless quality rather than indicating that temple worship was still in practice. Nevertheless a date of composition before A.D. 70 seems probable.¹

"The best argument for the supersession of the old covenant would have been the destruction of the Temple."²

The reference to Timothy's release from imprisonment (13:23) appears to date the book later in the life of that outstanding man.³ No other New Testament writer mentioned his imprisonment. The imprisonment of Christians seems to have been a well-known fact of life (10:34; 13:3). This was true after Nero launched an empire-wide persecution in A.D. 64. All of these factors when taken together seem to point to a writing date near A.D. 68-69.

As to authorship, most students of this subject are not dogmatic or even certain for good reason.⁴ As early as Origen, the Alexandrian church father who died about A.D. 255, no one knew who the writer was for sure. After careful study of the authorship of Hebrews, Origen wrote, "But who it was that really wrote the epistle, God only knows."⁵

"The language of the Epistle is both in vocabulary and style purer and more vigorous than that of any other book of the New Testament.

". . . The vocabulary is singularly copious. It includes a large number of words which are not found elsewhere in the apostolic writings, very many of which occur in this book only among the Greek Scriptures . . ."⁶

"All that can be said with certainty is that Hebrews was composed by a creative theologian who was well trained in the exposition of the Greek Scriptures. . . . He was surely a hellenistic Jewish-Christian."⁷

Commentators have made cases for the writer being Paul, Apollos, Barnabas, Luke, Peter, Jude, Stephen, Silvanus (Silas), Epaphras (Epaphroditus), Philip the Evangelist, Priscilla, Mary the mother of Jesus, Clement of Rome, Aristion, and others.⁸ None of these suggestions has found enthusiastic general reception for various reasons. Probably we should be content to share Origen's agnosticism on this question and look forward to getting the answer in heaven.⁹

The early Christians originally accepted all the New Testament books as inspired by God because they contained apostolic teaching. For this reason the writer was probably either an apostle or a close associate of at least one of the apostles (cf. 13:23).

The original recipients of the epistle are also unknown. The title "The Epistle to the Hebrews" implies that they were Jewish Christians. This title is ancient and is probably a safe guide to the identity of the first readers. References in the epistle also suggest that the original readers were mainly Jewish. The writer assumed that they were very familiar with the institutions of Judaism. The warnings against turning away from Jesus Christ back to the Old Covenant also imply this identity. Other indications are the emphasis on the superior priesthood of Jesus and the many appeals to the authority of the Hebrew Scriptures. However the brand of Judaism in view seems to have been Hellenistic rather than Palestinian.

The reference to the generosity of the readers and their helping other believers (6:10) suggests that the original audience did not live in Palestine. The Palestinian churches had a reputation for needing material assistance rather than for giving it to other Christians (cf. Rom. 15:25-31; 1 Cor. 16:3). Probably they were Jews of the Diaspora therefore. This conclusion has support in the writer's consistent use of the Septuagint Old Testament version. Hellenistic Jews used this translation widely, but Palestinian Jews did not use it as much.¹⁰

In most of the New Testament churches there was a mixture of Jewish and Gentile believers. The appeal of this epistle would certainly have been great to Gentiles tempted to return to paganism as it would have been to Jews facing temptation to return to Judaism. However the writer's primary concern appears to have been that his Jewish readers were failing to appreciate that Christianity is the divinely revealed successor to Judaism. He did not want them to abandon Christianity and return to Judaism.

Probably the letter originally went to a house-church outside Palestine that had a strong Hellenistic Jewish population. This church may have been in or near Galatia in view of conditions that existed there that the Epistle to the Galatians reflects. However they may very well have lived in another area. Many scholars believe that the letter went first to a church in or near Rome.¹¹

In view of 13:24b it has seemed to some scholars that the writer was in Italy when he sent this epistle, perhaps in Rome. However the expression "from Italy" in that verse probably refers to those living outside Italy, such as Priscilla and Aquilla who were Jews forced to leave Rome by Emperor Claudius' edict in A.D. 49 (Acts 18:2).¹² This expression suggests that the writer was not in Italy when he wrote.

Purpose

Many students of the book have observed that Hebrews is more of a sermon in written form than an epistle in the traditional New Testament sense.¹³ The writer even described it as a "word of exhortation" (13:22). He urged the original readers to persevere in their faith rather than turning from Christianity and returning to Judaism. A note of urgency and pastoral concern permeates the whole letter. This tone comes through especially strongly in the five warning passages and in the encouragements that follow these warnings.

". . . the purpose of the writer to the Hebrews is not to give us an interpretation of Old Testament prophecy. . . . Using material not from the prophets but primarily from the Psalms, with other materials added to elaborate the argument, the writer's goal was to establish the superiority of the gospel in contrast to all that went before, particularly the levitical system. The primary evidence of the supremacy of Christianity is presented in its finality. Coming to Christ means final access to God without any barrier."¹⁴

". . . Hebrews is a sermon rooted in actual life. It is addressed to a local gathering of men and women who discovered that they could be penetrated by adverse circumstances over which they exercised no control. It throbs with an awareness of the privilege and the cost of discipleship. It is a sensitive pastoral response to the sagging faith of older and tired individuals who were in danger of relinquishing their Christian commitment. It seeks to strengthen them in the face of a new crisis so that they may stand firm in their faith. It warns them of the judgment of God they would incur if they were to waver in their commitment. Exhortations to covenant fidelity and perseverance are grounded in a fresh understanding of the significance of Jesus and his sacrifice."¹⁵

Message¹⁶

We could summarize the message of this epistle in the following words. We will only realize our full eternal reward as believers if we appreciate the greatness of Jesus Christ and continue to trust God rather than turning away from Him in this life.

The ultimate goal that the writer had in view was our full eternal reward as believers. I do not believe it was the conversion of the unsaved members of his audience. He addressed his readers consistently as believers. He wrote to encourage Christians to persevere faithfully so we will receive all that God wants to give us at the judgment seat of Christ. Our rewards are at issue in this letter. He did not want us to suffer loss but to enter into our full inheritance, our full rest, our full salvation.

To do this he wrote that we must know one thing and do two things, one positive and one negative.

We must know the greatness of Jesus Christ. In this epistle the writer presented Him as the greatest revelation that God has given mankind. God's revelation in His Son is superior to all other revelations He has given in three respects.

1. It supersedes all other revelations: God's revelation through angels (the Mosaic Law), His revelation through humans (the prophets), and His revelation through rituals (the Old Covenant). When Jesus Christ came to reveal God, He brought revelation that superseded what had preceded Him.

2. God's revelation in His Son is sufficient to meet every basic human need. God spoke through His Son, so the need for a prophet (a revealer of God) no longer exists. He established a new Covenant, so the need for a priest (a mediator for man) no longer exists. Moreover He exalted His Son to His right hand, so the need for a king (a righteous ruler) no longer exists.

3. God's revelation in His Son insures final victory in every basic sphere. The individual (the human order) attains perfection through the Son. Society (the social order) will experience perfection through the Son. The universe (the cosmic order) will reach perfection through the Son.

This is what we need to know objectively to do subjectively what is necessary to gain our full reward as believers.

What we must do is continue to trust God. Hebrews places great emphasis on the importance of living by faith. It teaches us three things about faith.

1. Hebrews defines faith. Faith is volitional surrender and obedience to God regardless of appearances. It is not just intellectual conviction. It is the action of the will that expresses intellectual conviction. This epistle regards unbelief as disobedience as does all of Scripture. People in the past who lived by faith made decisions and acted because they believed God in spite of appearances (ch. 11).

2. Hebrews also illustrates faith. It describes faith as doing, as suffering, and as waiting. These are the primary activities of faith that the writer of Hebrews emphasized. They are progressively more difficult. It is harder to suffer persecution for our faith than it is to obey God when obedience does not involve suffering. It is most difficult to keep on trusting God when suffering does not end. Waiting for God to fulfill His promises is hardest of all when our hopes do not materialize (e.g., Christ's return).

3. In addition, Hebrews vindicates faith. It assures us of the ultimate triumph of faith. People in the past who acted in faith achieved. People who suffered for their faith triumphed. People who waited in faith received their reward.

On the positive side we need to continue to trust God to realize our full reward as believers.

What we must not do is turn away from God. This is the negative responsibility that the letter also stresses. If we apostatize, we will lose our full reward. Hebrews teaches us three things about apostasy (as it does about faith).

1. This epistle defines apostasy descriptively. It is the opposite of faith. It consists of disobedience because of appearances (e.g., the 10 spies; cf. Jude). Apostasy for a Christian is turning away from faith having previously embraced faith. An apostate, however, can be a believer or an unbeliever.

2. Hebrews also illustrates apostasy in the same three ways it illustrates faith. Apostasy acts. It involves a deliberate turning away. It also suffers, not now but in the future because of what the apostate loses. It also waits, even though it lives for the present rather than for the future.

3. Likewise Hebrews condemns apostasy. It assures us of the ultimate tragedy of apostasy. Apostates may achieve what they want in the present, namely success, but they lose what is far more valuable in the future. They may avoid suffering now, but later they will be sorry. They may not want to wait for their reward now, but they will wait forever for it later and never get it.

This is the central message of the epistle. We will only realize our full eternal reward as believers if we appreciate the greatness of Jesus Christ and continue to trust God rather than turning away from Him.

The writer urged his readers to persevere in faith by using two appeals, one negative and one positive.

The first appeal is negative: the warnings. There are five warning passages in Hebrews. Each one warns of the danger of apostasy from a different angle.

1. The first passage (2:1-4) warns of the danger of drifting away from the truth (2:1). It pictures a ship dragging its anchor. The tides of our age can draw us away from our moorings. We need to keep on standing firm in faith (cf. Col. 1:23).

2. The second passage (3:7-19) warns of the danger of disbelief (3:12). Disbelief results in heart hardening (3:13). We need to keep on believing rather than ceasing to believe (cf. Luke 17:3).

3. The third passage (5:11-6:12) warns of the danger of immaturity (5:12). When we do not put truth into practice, we do not just remain in the same spiritual state. We regress. Therefore we need to keep on growing (cf. 2 Pet. 3:18).

4. The fourth passage (10:19-39) warns of the danger of willful sinning (10:26-27). If we abandon confidence in the efficacy of Jesus Christ's sacrifice, there is no other sacrifice that can protect us from God's judgment as believers. We need to keep on submitting to God (cf. Rom. 6:16).

5. The fifth passage (12:14-29) warns of the danger of unresponsiveness (12:25). The message of this letter demands positive response. If we do not respond positively, we will lose part of our reward (12:17). We need to keep on obeying God (cf. Titus 3:8).

The second appeal is positive: the encouragements. Accompanying each of the warning passages is at least one word of encouragement. The writer balanced his negative warnings with positive words of encouragement.

1. The first passage (2:1-4) encourages with a reminder of God's confirming His promises with miracles in the apostolic age (2:3b-4).

2. The second passage (3:7-19) encourages by reminding us of Jesus' example of faithfulness (3:1-6) and our resources as believers (4:12-16).

3. The third passage (5:11-6:12) encourages with a reminder of the readers' past faithfulness (6:9-12) and God's firm promises (6:13-20).

4. The fourth passage (10:19-39) also encourages with a reminder of the readers' past perseverance (10:32-39).

5. The fifth passage (12:14-29) encourages by reminding us of Jesus' example of perseverance (12:1-2) and the divine reason for discipline (12:3-11).

By way of application let me make three observations based on the three major revelations in the epistle.

1. An appreciation for Jesus Christ is foundational to faithful perseverance. The reason many Christians turn away from the Lord is that they do not appreciate His greatness. Preach Christ in your ministry.

2. We need to emphasize the Christian's hope more in our ministries. We live in a present oriented culture that values immediate self-gratification. Many Christians are apostatizing because they do not appreciate the reward they will receive if they remain faithful to the Lord. This life is preparation for the next.

3. We need to realize that God will judge Christians who apostatize. We will not lose our salvation, but we will lose much that we will wish we never gave up if we stop walking by faith.

Outline¹⁷

I. The culminating revelation of God 1:1-2:18

A. The agent of God's final revelation 1:1-4

B. The superiority of the Son 1:5-14

C. The danger of negligence (the first warning) 2:1-4

D. The humiliation and glory of God's Son 2:5-9

E. The Son's solidarity with humanity 2:10-18

II. The high priestly character of the Son 3:1-5:10

A. The faithfulness of the Son 3:1-6

B. The danger of disbelief (the second warning) 3:7-19

C. The possibility of rest for God's people 4:1-14

D. The compassion of the Son 4:15-5:10

III. The high priestly office of the Son 5:11-10:39

A. The danger of immaturity (the third warning) 5:11-6:12

1. The readers' condition 5:11-14

2. The needed remedy 6:1-3

3. The dreadful alternative 6:4-8

4. The encouraging prospect 6:9-12

B. The basis for confidence and steadfastness 6:13-20

C. The Son's high priestly ministry 7:1-10:18

1. The person of our high priest ch. 7

2. The work of our high priest chs. 8-9

3. The accomplishment of our high priest 10:1-18

D. The danger of willful sinning (the fourth warning) 10:19-39

1. The three-fold admonition 10:19-25

2. The warning of judgment 10:26-31

3. The encouragement to persevere 10:32-39

IV. The proper response 11:1-12:13

A. Perseverance in faith ch. 11

1. Faith in the antediluvian era 11:1-7

2. Faith in the patriarchal era 11:8-22

3. Faith in the Mosaic era 11:23-31

4. Faith in subsequent eras 11:32-40

B. Demonstrating necessary endurance 12:1-13

1. The example of Jesus 12:1-3

2. The proper view of trials 12:4-11

3. The need for greater strength 12:12-13

V. Life in a hostile world 12:14-13:25

A. The danger of unresponsiveness (the fifth warning) 12:14-29

1. The goal of peace 12:14-17

2. The superiority of the New Covenant 12:18-24

3. The consequences of apostasy 12:25-29

B. Life within the church ch. 13

1. Pastoral reminders 13:1-21

2. Personal explanations 13:22-25

Constable: Hebrews

Hebrews

Bibliography

Andersen, Ward. "The Believer's Rest (Hebrews 4)." Biblical Viewpoint 24:1 (April 1990):31-38.

Bailey, Mark L., and Thomas L. Constable. The New Testament Explorer. Nashville: Word Publishing Co., 1999.

Barclay, William. The Letter to the Hebrews. Daily Study Bible series. 2nd ed. Edinburgh: Saint Andrew Press, 1963.

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_____. "The Kerygma of Hebrews." Interpretation 23:1 (January 1969):3-19.

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_____. A Commentary on the Epistle to the Hebrews. Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1983.

_____. "Hebrews 6:4-6 and the Peril of Apostasy." Westminster Theological Journal 35 (1973):137-55.

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Copyright 2003 by Thomas L. Constable

Haydock: Hebrews (Book Introduction)

THE

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE HEBREWS.

INTRODUCTION.

The Catholic Church hath received and declared this Epistle to be part of the Canonical Scriptures of the New Testament, though some doubted of it in the first ages [centuries], especially in the Latin Church, witness St. Jerome on the 8th chap. of Isaias; Luther and most of his followers reject it, but the Calvinists and the Church of England have received it. Others, who received this Epistle in the first ages [centuries], doubted whether it was written by St. Paul, but thought it was written by St. Barnabas, or by St. Clement, or St. Luke, or at least that St. Paul only furnished the matter and the order of it, and that St. Luke wrote it, and St. Paul afterwards read it and approved it. It was doubted again, whether this Epistle was first written in Hebrew (that is, in Syro-Chaldaic, then spoken by the Jews) or in Greek, as Estius pretends. The ancient writers say it was written in Hebrew, but that it was very soon after translated into Greek either by St. Luke or St. Clement, pope and martyr. Cornelius a Lapide thinks the Syriac which we have in the Polyglot to have been the original; but this is commonly rejected. See Tillemont on St. Paul, Art. 46, and note 72; P. Alleman on the first to the Hebrews, &c. St. Paul wrote this letter about the year 63, and either at Rome or in Italy. See Chap. xii. 24. He wrote it to the Christians in Palestine, who had most of them been Jews before. This seems the reason why he puts not his name to it, nor calls himself their apostle, his name being rather odious to the Jews, and because he was chosen to be the apostle of the Gentiles. The main design is to shew that every one's justification and salvation is to be hoped for by the grace and merits of Christ, and not from the law of Moses, as he had shewn in his Epistles to the Galatians and the Romans, where we many observe this kind of difference: To the Galatians he shews, that true justice cannot be had from circumcision and the ceremonies of the law: to the Romans, that even the moral precepts and works of the law were insufficient without the grace of Christ: and in this to the Hebrews, he shews that our justice could not be had from the sacrifices of the old law. As to the chief contents: He exhorts them to the faith of Christ, by shewing his dignity and pre-eminence above the Angels, and above Moses, Chap. i, ii, iii.; that Christ's priesthood was above that of Aaron, from the 4th to the 8th chap. ver. 6; that the new law and testament is preferable to the old, form thence to the middle of chap. x.; he commends faith by the example of the ancient Fathers, Chap. xi. and in the beginning of the twelfth; then he exhorts them to patience, constancy, brotherly love, &c. The like exhortations are mixed in other parts of this Epistle. (Witham) --- We must here remark, that our separated brethren, relying solely upon tradition, admit in general this Epistle into their canon of Scriptures, though they are necessitated to allow that for some centuries great doubts were entertained on the subject. According to Mr. Rogers, in his Defence of the Thirty-nine Articles, whilst several among the Protestants have rejected as apocryphal the Epistle to the Hebrews, that of James, the 2nd and 3rd of John, and Jude, others have as strenuously maintained that they ought to be admitted into the sacred canon. The Catholic Church admits them as deutero-canonical books, and of equal authority with the proto-canonical books....After the arguments had been justly weighed on both sides, they seem to have been admitted by the general consent of the Latin Church, as they had all along been admitted by the Greek Church. The canon, as it now stands, both of the Old and New Testament, we find enumerated in Pope Innocent's letter to Exuperius, bishop of Toulouse, an. 405 [the year A.D. 405], in St. Augustine, (lib. ii. de doct. christ. chap. viii.) and in the decrees of an African Council, an. 419 [the year A.D. 419], consisting of 217 bishops, who declare that in giving a catalogue of the Holy Scriptures, they only confirm and ratify what they have received from their Fathers. This canon is attributed to the third Council of Carthage, an. 397 [the year A.D. 397]. Dr. Cosin, an eminent Protestant divine, tells us in his canon of Scripture, p. 4, "that to know the books of Scripture, there is no safer course to be taken than to follow the public voice and the universal testimony of the Church." The sixth of the thirty-nine articles gives a similar rule, which excludes private judgment. And "what is this," asks Hooker, "but to acknowledge ecclesiastical tradition?" The mind of man, naturally fickle and unsettled, stands in need of a guide in the road to eternal life. I shall never hesitate, says a spirited author, to take for my guide the Catholic Church, which contains in herself the authority of past and future ages. The Syriac version of the Old and New Testament, which is deservedly allowed to be of greatest antiquity and authority, comprises the same deutero-canonical books as the canon of the Council of Trent; a convincing proof that the Church of Syria, immediately after the times of the apostles, considered them as part of the sacred canon, no less than the Catholics of the present day. For a very satisfactory account respecting the authenticity and inspiration of this Epistle, as also for an excellent commentary with notes moral, doctrinal, and critical, see a late work entitled, An Explanation of St. Paul's Epistle to the Hebrews, by the Rev. Henry Rutter. --- What can be the reason why Protestants admit the deutero-canonical books of the New and reject those of the Old Testament? --- This Epistle merits the particular attention of Christians of every denomination, since it points out to them their various duties in respect to the necessity of faith and the practice of a holy life. In opposition to the Socinians, it tends to shew not only the divinity of Jesus Christ, but also that his death was a true and real sacrifice of atonement for the sins of mankind. See Chap. i, ver. 5, &c. In opposition to other sectarists, it proves that the bloody sacrifice of Christ, once offered on the cross, though a full, perfect, and sufficient sacrifice of redemption, does not exclude the unbloody sacrifice of the Mass, by which he is a priest for ever, according to the order of Melchisedech. See Chap. v, &c. It is no less applicable to Catholics, in order to confirm them in the faith once delivered to the saints, and to point out the dreadful consequences of abandoning that religion which Jesus Christ came to establish in the world. The just man lives by faith; but if he draw back, my soul shall have no pleasure in him. Let us, therefore, hold fast the confession of our hope, without wavering, or forsaking our assembly, the Catholic Church, as many have done to follow Luther, Calvin, Wesley, and other separatists. But we, says the apostle, are not of them who draw back unto perdition, but of them who have faith unto the saving of the soul. (Hebrews x. 39.)

====================

Gill: Hebrews (Book Introduction)

INTRODUCTION TO HEBREWS

That this epistle was written very early appears from hence, that it was imitated by Clement of Rome, in his epistle to the Corinthians, who took whole sentences out of it; and therefore it could not be a new work, as Eusebius ^a observes: it has been denied to be authentic by some heretics, as the Marcionites and Arians, but has been generally received as such by the orthodox: some indeed doubted of it, because it was not received by the Roman church, as an epistle of the Apostle Paul ^b; though others, who have thought it was not his, as Origen, yet looked upon it as genuine ^c. It has been ascribed to different persons, as to Barnabas, to Apollos, to Luke the Evangelist, and to Clement of Rome, but without any just reason. Clement of Alexandria, a very ancient writer, asserts it to be the Apostle Paul's ^d; and his name stands in the title of it, in all R. Stephens's exemplars, and in all Beza's copies, excepting one, and so it does in the Vulgate Latin and Arabic versions; and that it is his, is highly probable from the agreement there is between this, and other epistles of his; compare Heb 1:2 with Col 1:15 and Heb 5:12 with 1Co 3:1 and Heb 12:1 with 1Co 9:24 and Heb 13:7 with 1Th 5:11, and Heb 13:9 with Eph 4:14 and Heb 13:18 with 2Co 1:12 and Heb 13:20 with Rom 15:13 and many other places; and also from the order and method of it, first treating of doctrines, and then proceeding to practical exhortations, which is the common form of Paul's epistles: to which may be added various circumstances; as that it was written from Italy, where Paul was a prisoner; and the mention the author of it makes of his bonds, and of Timothy, as well known unto him, who was Paul's companion; besides, the token of his epistles appears in this, namely, his usual salutation to the churches; see Heb 13:23. But above all, the testimony of the Apostle Peter is greatly in favour of its being his, 2Pe 3:15 from whence it clearly appears, that the Apostle Paul did write an epistle to the Hebrews; for to them Peter wrote; see 1Pe 1:1 and what epistle could it be but this? and what Peter refers to is to be found in it; see Heb 10:25 and which is written with great wisdom; in none of Paul's epistles is there a greater discovery of his knowledge of divine mysteries than in this; and in it also are things hard to be understood, Heb 5:11. The common objections to its being his are, its not bearing his name, the diversity of its style, and the author of it seeming to be not an apostle, but a disciple of the apostle's: as to his not setting his name to it, the reasons might be, because he was the apostle of the Gentiles, and not so much of the Jews; and because of the prejudice of the Jews against him, both believers, and unbelievers; wherefore had his name been to it, it might have prevented the usefulness of it to the one, and have stirred up the rage of the other: as to the difference of style, different subjects require a different style; and yet in many things there is a likeness, as before observed: and as to the author's not being an apostle, which is concluded from Heb 2:3 the word "us" there is to be understood of the believing Hebrews, the disciples of the apostle, and not inclusive of the author, by a figurative way of speaking often used by Paul; and besides, the apostle received a confirmation of the Gospel from Ananias, who might have been an hearer of Christ, though he was at first taught it by Christ himself; add to this, that whoever was the writer of it, it was written before the destruction of Jerusalem, and when several of the apostles were living, and therefore he could never design by those words to put himself in a succeeding generation. The persons to whom this epistle was written were Hebrews, or Jews; so called, as some think, from the name of Abraham, the father of them; or, as others, from his passing over the river Euphrates, when he came out of Chaldea into Palestine. So Abram the Hebrew, in Gen 14:13 is by the Septuagint rendered, perathv, "one that passes over", taking it to come from the word rbe, which signifies to "pass over"; with this compare Jos 24:3 and this is the opinion of some of the Jewish Rabbins ^e; though it seems rather that they were called so from Heber, who lived at the time of the confusion of languages; see Gen 10:21. And this is the sense of many Jewish writers, ancient and modern, of Josephus ^f, of Jonathan ben Uzziel ^g, of R. Nehemiah ^h, of Aben Ezra ⁱ, and Kimchi ^k, and others; 2Co 11:22. And these were the Hebrews that dwelt in the land of Judea, and particularly at Jerusalem; nor were they the unbelieving inhabitants of those parts, but believers in Christ, who were embodied in a Gospel church state, It was a tradition of the ancients ^l, that this epistle was written originally in Hebrew, and was translated into Greek, either by Luke the Evangelist, or by Clement of Rome. But for this there is no foundation; no Hebrew copy can be produced; Munster's edition of it in Hebrew is a translation from the Greek, in which it was, no doubt, originally written, that being the common language, and well known to the Jews; and which appears from the citations in it out of the Old Testament, which are made, not from the Hebrew text, but from the Greek version; and besides, had it been written in Hebrew, the writer would not have interpreted the Hebrew words, Melchizedek and Salem, as he does, in Heb 7:1. The time of its writing was before the destruction of Jerusalem, which in this book is signified by the coming of the Lord, and the day approaching; and after Timothy was released from prison, and some time within the two years of his own imprisonment at Rome; when he hoped for a release, as his epistles to the Philippians and to Philemon show. Dr. Lightfoot places it in the year 62, and in the eighth of Nero. And the occasion and design of it is, to set forth the superior excellency of Christ to angels and men, to Moses, to Joshua, to Aaron, and his sons, and the preferableness of his priesthood and sacrifice to the Levitical priesthood and its sacrifices; to teach the Hebrews the true knowledge of the mysteries of their law; to point out to them the design, use, and abrogation of its ceremonies; and to prepare them for what afflictions and persecutions they would be called to endure for Christ; and to exhort them to perseverance, and to strengthen them against apostasy, as well as to instruct them in the various duties of religion.

Gill: Hebrews 12 (Chapter Introduction)

INTRODUCTION TO HEBREWS 12

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

College: Hebrews (Book Introduction)

INTRODUCTION

It is difficult to overestimate the significance of Hebrews for understanding the nature of the new covenant. No other document in the New Testament canon comments as directly and extensively upon this covenant as does Hebrews. Its description of Jesus as the great high priest of the believer is a unique contribution to New Testament Christology.

Yet Hebrews is perhaps as well known for the difficulties it presents as it is for its distinctive contributions to our understanding of the ministry of Jesus and the nature of our salvation. It is difficult to be certain about who wrote it, when and to whom. It is a letter and not quite a letter. Many find its line of argument intricate and complex, its theology abstract and obscure, and its use of the Old Testament puzzling if not problematic. This commentary will begin by addressing some of these considerations.

AUTHORSHIP

Over the years, most of the debate about the authorship of Hebrews has focused on whether or not Paul wrote this letter. Arguments have been made for other possible authors as well. What we can know for certain about the author is best gleaned from the letter itself, but many will want to know how this debate affects our confidence in the authority and inspiration of the letter.

Did Paul write the Letter to the Hebrews?

Though few defend Pauline authorship of Hebrews today, in the past this view has enjoyed the support of significant church leaders and traditions. The earliest extant copy of Hebrews (early third century) has been received as part of a collection of Paul's letters, in which it was placed after Romans. Pauline authorship was defended by notable church fathers in the East, e.g., Clement of Alexandria (c.150-c.215) and Origen (185-253) who, despite reservations, defended it as essentially Pauline, at least in part on the weight of what was then received tradition. Later, Jerome and Augustine helped to shift opinion in the West and the Sixth Synod of Carthage (419) established a tradition of support for Pauline authorship which lasted until the Reformation.

However, the weight of the evidence - both historical and texual - is far from clear. Early church opinion was far from universal. In the West, prior to Jerome and Augustine, such leaders as Irenaeus and Hippolytus of Rome did not accept Hebrews as Pauline. The Muratorian Canon (a list of documents accepted as New Testament Scripture, c. 170) included thirteen letters identified as Pauline but excluded Hebrews. When reformers such as Calvin and Luther reexamined the question centuries later, neither concluded that Paul was its author. Contemporary critics consider Pauline authorship implausible in light of clear differences between the vocabulary and style of Hebrews and epistles known to be Pauline. Further, it has been argued as improbable for Paul to refer to himself as the author does in 2:3 ("This salvation, which was first announced by the Lord, was confirmed to us by those who heard him") in light of what he says of himself in Galatians 1:11-12 ("I did not receive it from any man, nor was I taught it; rather, I received it by revelation from Jesus Christ").

Who else could have written the letter to the Hebrews?

As early as the second century, Tertullian identified Barnabas as the author of the letter. Barnabas was a Levite (Acts 4:26), and there is much about levitical ritual in the epistle. He was also a Hellenistic Jew, a member of the Jerusalem church and a missionary partner of Paul (Acts 9:27; 11:30; 12:1-14:28). All of this evidence is circumstantial, however, and nothing but Tertullian's opinion connects him to the letter directly.

Clement of Alexandria first suggested that Luke translated a Hebrew text written by Paul. Calvin affirmed this possiblity centuries later. There are some similarities in the Greek style of Luke-Acts and Hebrews. But there is little other evidence and there are also some differences in style. Calvin also suggested Clement of Rome as a possibility. However, Clement of Rome widely quoted from the letter himself. It is unlikely that he would quote himself and his use of the Old Testament is often at variance with that in Hebrews.

Luther was the first to suggest Apollos as the possible author of Hebrews, a view which continues to enjoy some popularity. He was a "learned man, with a thorough knowledge of the Scriptures" who "vigorously refuted the Jews in public debate, proving from the Scriptures that Jesus was the Christ" (Acts 18:24-28). Presumably, he would have been capable of the careful handling of the LXX found in Hebrews. Also, he probably had some connection to the Pauline mission (1 Corinthians 1-4). But concluding that he was therefore the author of Hebrews is, at best, conjecture.

Among others, arguments have been made for Peter, Jude, Stephen, Aristion, Priscilla, Silas, Timothy, Epaphras, Philip and Mary the mother of Jesus as possible authors of Hebrews. Two other possibilities remain. An associate of Paul could have written the letter for him (a view first suggested by Origen in 220). It is also possible that Hebrews was written by some other anonymous Christian unknown to us. The letter itself does not clearly identify its author. Perhaps the fairest conclusion is that advanced by Origen, in spite of his inclination to defend Pauline authorship: "who wrote the Epistle, God only knows the truth."

How does the debate about authorship affect our view of the letter?

It is important to note that, although the debate over authorship has extended over the centuries, the question of the letter's canonicity (i.e., its inspiration and authority) has not. Even though church fathers in the East may have had doubts about its authorship, there is no evidence that they ever questioned its canonicity. Though the Muratorian Canon excluded Hebrews (as well as James and 1-2 Peter), all four books were included in the New Testament canon by the Synod of Hippo (393) and the Third (397) and Sixth (419) Synods of Carthage. Subsequent questions about its authorship during the Reformation had no effect at all upon the reformers' view of its authority or inspiration.

It is clear that apostolicity, as well as other issues such as universality and the "rule of faith," were important in the early decisions about the New Testament canon. We must keep in mind, however, that a document's "canonical" status is the result of a human process which does not bestow divine authority or inspiration upon a document but recognizes the authority and inspiration which it inherently possesses because it has been "God-breathed" (2 Tim 3:16). In other words, if it is true that Hebrews is a divinely inspired and authoritative document, its inspiration and authority remain factual in an objective sense apart from our own inability to clearly discern the identity of its author. In his providence, God bore witness to the inspiration and authority of this letter in a manner that left little room for doubt, as Hebrews persistently silenced the questions of men who soon found that it "is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work" (2 Tim 3:16-17).

What do we know about the author?

Though the question of authorship is not determinative of either the letter's inspiration or authority, it is significant for our interpretation of Hebrews. Knowing as much as we can about the author can be helpful for discerning the meaning of a text. We may not be able to know the identify of our author with any degree of certainty, but there is much that we can know about him.

He was probably a Hellenistic Jew for he was both steeped in the LXX and possessed of an excellent vocabulary and a polished style for writing in the Greek language. Presumably, then, he was well educated. He was probably a second generation Christian (2:3) but one with direct connection to apostolic influence since he was a companion of Timothy (13:23) and thus possibly an associate of Paul. It is possible that he wrote from Italy, although 13:24 could also be taken to mean that the recipients were in Italy and some in his own party were from there as well. The rhetoric of the letter and his description of it as "my word of exhortation" (13:22) suggest that he was probably a preacher. His "short letter" reveals a compassionate pastor, a keen theologian and a superior logician who applies all the resources of revelation and rhetoric at his command so that his dear friends will "not drift away" (2:1).

DATE, DESTINATION AND PURPOSE

Three important facts suggest at least a general date for the letter. First, Clement of Rome cited Hebrews frequently. 1 Clement was written in A.D. 95 or 96 and thus Hebrews would not only have been completed but well circulated by this date. Second, there is thus little reason to doubt that the Timothy of 13:23 was the associate of Paul referred to elsewhere in the New Testament. Though we do not know how old Timothy was when he joined Paul in his work, it is unlikely that this reference would place the letter very late in the first century. Finally, much is made of the destruction of the Jerusalem temple in A.D. 70. Although it is possible that the author would not have referred to this event if it had happened by the time of writing, it seems improbable that he would omit reference to an event that not only had a significant effect on the lives of first-century Jews (including Christians) but would have added great force to his own argument. Further, he refers to old covenant worship rituals in the present tense (8:4-5; 10:1-3).

Other considerations as to the probable date of the letter pertain to the identity and location of its recipients. The title "To the Hebrews" may have been added later and reflect later opinions about its contents but it accompanies the letter in all of the oldest Greek manuscripts and there is no evidence that the letter ever bore any other title. Some suggest that the phrase could be translated "against the Hebrews" but it is the same formula used in Paul's letters which were hardly "against" the Romans, Galatians, etc. The title of the letter thus suggests that its recipients were Jewish, and the content that they were both Jewish and Christian.

The letter itself indicates that its recipients were enduring persecution (10:33-34; 12:4; 13:3, 23). The more natural reading of 13:24 suggests that the author wrote to Italy rather than from Italy (for which the expression "those in Italy send you their greetings" would have been more appropriate). The Edict of Claudius had expelled Jews from Rome in 49 but many had returned by the time of the persecution begun by Nero in 64. Since our earliest quotes of Hebrews come to us from Clement of Rome, its circulation there was likely at an early date. The cumulative evidence thus suggests that the letter was addressed to Jewish Christians in Rome who suffered under the persecutions of Nero.

The combination of these circumstances and statements in the letter suggest its purpose. Though some have suggested that Hebrews was written foremost to combat an early Jewish perversion of Christian doctrine or as a generic tract to demonstrate the superiority of Christianity, key verses in the letter suggest that it was addressed to a particular community with a view to responding to an urgent need. The following verses are all suggestive:

Passage Exhortation End in View

2:1 We must pay more careful attention so that we do not . . . to what we have heard drift away

3:1 fix your thoughts on Jesus (cp. 12:2)

3:6 hold on to our courage and the

3:6 hope of which we boast

3:12 See to it . . . that none of you has a

. . . heart that turns away from the

living God

3:13 encourage one another daily so that none of you

may be hardened by

sin's deceitfulness

3:14 . . . if we hold firmly till the end the We have come to

confidence we had at first share in Christ . . .

4:1 let us be careful that none of you be

found to have fallen

short of it [rest]

4:11 Let us . . . make every effort to enter so that no one will

that rest fall

4:14 let us hold firmly to the faith we

profess

6:11 show this same diligence to the very in order to make your

end hope sure

10:23 Let us hold unswervingly to the

hope we profess

10:35 So do not throw away your it will be richly

confidence rewarded

10:36 You need to persevere so that when you

have done the will of

God, you will receive

what he has promised.

12:1 Let us run with perseverance the

12:1 race marked out for us

12:2 Let us fix our eyes on Jesus (cp. 3:1)

12:3 Consider him who endured such so that you will not

opposition from sinful men grow weary and lose

heart

Hebrews is, without doubt, a theologically valuable document which presents a well arranged argument in defense of the superiority of the new covenant. Yet these verses suggest that the author had an immediate purpose in mind for his theology and his rhetoric - the encouragement of Christian brothers and sisters who, suffering under persecutions which threatened even martyrdom, were tempted to abandon their strength. In the midst of their suffering, our author sends his "short letter" and "word of exhortation" (13:22) that they might fix their eyes on Jesus (3:1; 12:2), whose greatness he demonstrates from their own beloved Scriptures and cherished heritage.

FORM AND STRUCTURE

Since Hebrews includes some of the formal features of an epistle (e.g., personal greetings and closing formula) but not others (e.g., typical introductory greeting or address), there has been much debate as to whether it is more of a letter or a sermon. However, this particular formulation of the genre question probably reads a sharper distinction between written and oral communication back into an era when rhetoric rarely made such a rigid separation. Other epistles in the New Testament were clearly written in the knowledge that they would be read in the presence of congregations. It is thus possible to argue that, though written, they should be viewed primarily as oral documents. Writing lengthy treatises with significant oral features was a typical "rhetorical" practice for the ancients (e.g., the "template" or model speeches of Isocrates and others). Hence, Hebrews could well have been constructed as a "written homily," i.e., a letter with sermonic features.

This is to propose a variation of Deissmann's suggestion that Hebrews could have been an example of Christian literary art (i.e., a kind of treatise). Guthrie's criticism - that the writer's purpose was too serious to be regarded in this light - assumes that literary art cannot be addressed to particular communities and urgent occasions, when in fact, rhetoric is chiefly defined by (1) its "addressed" nature and (2) its "contingent" character. The fact that it is addressed to specific communities, their circumstances and the demands of those circumstances is precisely what, according to Aristotle, distinguishes "rhetoric" from its counterpart "dialect." It is quite in keeping with at least one significant ancient rhetorical tradition to regard Hebrews as a written homily - an extended written treatise with significant oral features, addressed to a particular community with a view to responding to an urgent need.

Of what import is this conclusion? There is little value in examining Hebrews for exact correspondence to any particular classical scheme of rhetoric as some have done for (1) a strong case has been made that there is no single classical tradition of rhetoric and (2) our uncertainty about the identity of the author makes it impossible for us to do anything more than speculate about the possible significance of any such similarities.

There are several values, however, in recognizing the "rhetorical" nature of the document. First, this encourages us to keep in mind that, above all, Hebrews is an attempt to persuade its recipients (to take action, i.e., a case of deliberative rhetoric). Close attention should thus be paid to its argumentative dimensions. Also, as we attempt to follow the writer's development of thought, we should be alert for the use of rhetorical devices which signal transitions from argumentative sections to hortatory sections that address the contingiences of the community's situation. Further, apart from the complexities which separated competing rhetorical traditions in the ancient world, it is not inappropriate to look for evidence of the kinds of topoi (argumentative commonplaces) more widely employed and with which a well educated author was likely to be familiar. This should aid our understanding of the nature of the proofs employed by our author. Finally, it reminds us to seek the relevance of the subject matter of Hebrews in relationship to particular sets of life circumstances (persecution, suffering, temptation, and discouragement among them).

Hebrews is organized around a series of quotations from the Old Testament which are not only presented as argument but also developed with a variety of exegetical procedures (see below). If we use these quotations as a guideline for discerning its structure, the following picture of Hebrews emerges.

Chapter One is an introduction. This chapter is full of Old Testament quotations demonstrating Jesus' superiority over angels.

Chapter Two appeals to Psalm 8. Jesus rescues man by coming down beneath angels, joining man in flesh and blood, dying, and then returning to his place of exaltation above the angels. All who cling to him in faith return with him to the throne.

Chapters Three and Four deal with Psalm 95. God offers rest to all who trust him. The land of Canaan was not that rest, for this Psalm spoke of a rest long after the Israelites who wandered in the desert hardened their hearts and lost the rest which God offered to them. God's rest is still available for all who believe him.

Chapters Five, Six and Seven are organized around Psalm 110. Jesus is a priest like Melchizedek, who was also superior to the priesthood of the old covenant. Jesus, in fact, is a priest forever by God's oath.

Chapter Eight introduces Jeremiah 31. The new covenant, created by Jesus our great high priest, is superior to the old covenant. It is founded on better promises than the old covenant, which was a mere copy and shadow of this new covenant.

Chapters Nine and Ten treat Psalm 40. Jesus' living sacrifice of himself through obedience is far superior to the Old Testament sacrifices of dead bulls and goats repeatedly offered in the old tabernacle. Jesus took this sacrifice into the very presence of God, thus fully taking away sins and cleansing our consciences.

Chapter Eleven develops a theme from Habakkuk 2, that the righteous will live by faith. This principle by which we live is illustrated by numerous examples of people living by faith.

Chapter Twelve treats Proverbs 3. We must accept the discipline God brings upon us, for God disciplines those he loves.

Chapter Thirteen is the conclusion. It is full of exhortations on how to give ourselves to God in the life of faith.

Remove the introductory and concluding chapters for a moment and an interesting picture of the structure of the main body of thought emerges. The new covenant (chapter 8) is central, tying together his priesthood (chapters 5-7) and his sacrifice (chapters 9-10). This is prepared for by the offer of rescue (chapter 2) and rest (chapters 3-4) and followed by the re

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Fiensy, David. New Testament Introduction . The College Press NIV Commentary. Joplin, MO: College Press, 1994.

Gooding, D.W. and D.J. Wiseman. "Censer." The New Bible Dictionary . 2nd ed. Edited by J.D. Douglas. Leicester, England: InterVarsity, 1982.

Gregory, T.M. "Oath." The Zondervan Pictorial Encyclopedia of the Bible . Vol. 4. Edited by Merrill C. Tenney. Grand Rapids: Eerdmans, 1974-76.

Guthrie, Donald. "Epistle to the Hebrews," International Standard Bible Encyclopedia , Vol. 2. Edited by G. Bromiley. Grand Rapids: Eerdmans, 1979.

____________ . Hebrews . Tyndale New Testament Commentary. Grand Rapids: Eerdmans, 1983.

____________ . New Testament Introduction . 3rd ed. rev. Downers Grove, IL: Intervarsity Press, 1970.

Hatch, Edwin and Henry Redpath. A Concordance to the Septuagint . Two Volumes including supplement. Graz, Austria: Akademische Druck - Univ. Verlagstalt, 1954.

Héring, Jean. The Epistle to the Hebrews. London: Epworth Press, 1970.

Josephus. Jewish Antiquities . Books I-IV. Loeb Classical Library. Translated by H. St. J. Thackeray. Cambridge: Harvard University Press, 1930.

____________ . The Jewish War . Books IV-VII. Loeb Classical Library. Translated by H. St. J. Thackeray. Cambridge: Harvard University Press, 1928.

Kittel, Gerhard and Gerhard Friedrich, eds. Theological Dictionary of the New Testament . 10 Vols. Translated and edited by Geoffrey Bromiley. Grand Rapids: Eerdmans, 1964-76.

Kistemaker, Simon. Exposition of the Epistle to the Hebrews . New Testament Commentary. Grand Rapids: Baker, 1984.

Konig, Eduard. "Tabernacle." The Jewish Encyclopedia . Ed. by Isadore Singer. New York: KTAV Publishing House, Inc., n.d.

Lane, William L. Hebrews 1-8 . Word Biblical Commentary, Vol. 47A. Edited by David A. Hubbard, John D. W. Watts and Ralph P. Martin. Dallas: Word Books, 1991.

____________ . Hebrews 9-13 . Word Biblical Commentary, Vol. 47A. Edited by David A. Hubbard, John D.W. Watts and Ralph P. Martin. Dallas: Word Books, 1991.

Lenski, R.C.H. The Interpretation of the Epistle to the Hebrews and the Epistle of James . Minneapolis: Augsburg Press, 1966.

Liddell, Henry George and Robert Scott. A Greek-English Lexicon . 9th ed. Rev. and augmented by Sir Henry Stuart Jones. Oxford: Clarendon Press, 1940.

Lindars, Barnabas. "The Rhetorical Structure of Hebrews." New Testament Studies Vol. 35 (1989), pp. 382-406.

Louw, Johannes and Eugene A. Nida, eds. Greek-English Lexicon of the New Testament Based on Semantic Domains . 2 Vols. New York: United Bible Societies, 1988.

Martin, Ralph P. New Testament Foundations: A Guide for Christian Students . 2 Vols. Grand Rapids: Eerdmans, 1978.

Metzger, Bruce M. A Textual Commentary on the Greek Testament . New York, London: United Bible Societies, 1971, corrected edition, 1975.

Meyer, F.B. The Way into the Holiest: Expositions of the Epistle to the Hebrews . Fort Washington, PA: Christian Literature Crusade, 1982.

Milligan, R. Epistle to the Hebrews . The New Testament Commentary, Vol. IX. Cincinnati: Standard Pub., n.d.

Moffat, James. A Critical and Exegetical Commentary on the Epistle to the Hebrews . The International Critical Commentary. Edinburgh: T. & T. Clark, 1924. Reprinted 1968.

Montefiore, Hugh. The Epistle to the Hebrews . Peabody, MA: Hendrickson Publishers, 1964. Reprinted 1987.

Morris, Leon, et al. The Expositor's Bible Commentary , Volume 12. Edited by Frank E. Gaebelein. Grand Rapids: Zondervan, 1981.

Moule, Charles F. Idiom Book of New Testament Greek . 2nd ed. Cambridge: Cambridge University Press, 1959.

Moulton, James H. and George Milligan. The Vocabulary of the Greek Testament: Illustrated from the Papyri and Other Non-Literary Sources . Grand Rapids: Eerdmans, 1930. Reprinted 1980.

Moulton, James H., Wilbert F. Howard and Nigel Turner. A Grammar of New Testament Greek . 4 Vols. Edinburgh: T. & T. Clark, 1963-79.

Moulton, W.F. and A.S. Geden. A Concordance to the Greek Testament . Edinburgh: T. & T. Clark, 1897. 5th ed., 1978.

Nairne, A. The Epistle to the Hebrews . Cambridge: Cambridge University Press, 1921.

Paterson, J. H. "Sea." The Zondervan Pictorial Encyclopedia of the Bible . Vol. 5. Edited by Merrill C. Tenney. Grand Rapids: Eerdmans, 1974-76.

Rahlfs, Alfred, ed. Septuaginta . 2 vols. in 1. Stuttgart: Deutsche Bibel Stiftung, 1935.

Schiappa, Edward. "Protagoras." Encyclopedia of Rhetoric and Composition: Communication . ed. by Theresa Enos. New York: Garland Pub., 1996.

Silva, Moises. "Perfection and Eschatology in Hebrews." Westminster Theological Journal . Vol. 39 (1976), pp. 60-71.

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Spicq, C. L'Épitre Aux Hebreux . Paris: Librairie Lecoffre, 1952.

Soulen, Richard. Handbook of Biblical Criticism . 2nd ed. Atlanta: John Knox Press, 1976, 1981.

Swetnam, J. "Sacrifice and Revelation in the Epistle to the Hebrews: Observations and Surmises on Hebrew 9, 26." Catholic Biblical Quarterly Vol. 30 (1968), pp. 227-254.

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Thayer, Joseph. A Greek-English Lexicon of the New Testament . 4th Edition. Edinburgh: T. & T. Clark, 1901.

Thompson, James. The Letter to the Hebrews . The Living Word Commentary. Edited by Everett Ferguson. Austin, TX: R.B. Sweet Co., 1971.

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Waltke, B.K. "Melchizedek." The Zondervan Pictorial Encyclopedia of the Bible . Vol. 4. Edited by Merrill C. Tenney. Grand Rapids: Zondervan, 1975-76.

Westcott, B.F. The Epistle to the Hebrews . 2nd Edition. 1892. Reprint, Grand Rapids: Eerdmans. 1994.

Wiseman, D.J. "Weights and Measures." The New Bible Dictionary . 2nd ed. Ed. By J.D. Douglas. Leicester, England: InterVarsity, 1982.

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-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

ABD Anchor Bible Dictionary

BAGD Bauer-Arndt-Gingrich-Danker Greek Lexicon (2nd. ed.)

BDB New Brown-Driver-Briggs-Gesenius Hebrew and English

Lexicon

BDF Blass-Debrunner-Funk Greek Grammar

ISBE International Standard Bible Encyclopedia (Bromiley)

KJV King James Version

LN Louw & Nida's Lexicon Based on Semantic Domains

LSJ Liddell-Scott-Jones Greek Lexicon

LXX Septuagint

MHT Moulton-Howard-Turner Greek Grammar

MM Moulton & Milligan's Vocabulary of Greek Testament

NASB New American Standard Bible

NIDNTT New International Dictionary of New Testament

Theology

NJB New Jerusalem Bible

RSV Revised Standard Version

TDNT Theological Dictionary of the New Testament, ed. by

Gerhard Kittel and Gerhard Friedrich

ZPED Zondervan Pictorial Encyclopedia of the Bible

-College Press New Testament Commentary: with the NIV

College: Hebrews (Outline)

OUTLINE

I. JESUS IS SUPERIOR TO THE ANGELS - 1:1-14

A. The Preeminence of the Son - 1:1-4

B. The Son Superior to the Angels - 1:5-14

II. JESUS RESCUES MAN - 2:1-18

A. Warning Not to Ignore Such a Great Salvation - 2:1-4

B. Jesus Became a Man to Bring Men to Glory - 2:5-18

III. GOD OFFERS REST TO ALL WHO TRUST HIM - 3:1-4:16

A. Jesus Is Superior to Moses - 3:1-6

B. Psalm 95:7-11 - 3:7-11

C. Hold Firm to the End - 3:12-15

D. Unbelieving Israelites Fell in the Desert - 3:16-19

E. A Sabbath-Rest for the People of God - 4:1-5

F. A Sabbath-Rest Remains - 4:6-11

G. The Message from God Does Its Part to Save Us - 4:12-13

H. Jesus, the Great High Priest - 4:14-16

IV. JESUS IS SUPERIOR TO THE PRIESTHOOD OF THE OLD COVENANT AND A PRIEST FOREVER BY GOD'S OATH - 5:1-7:28

A. Requirements of the High Priest - 5:1-4

B. Jesus Fulfills the Requirements and Offers Eternal Salvation - 5:5-10

C. [Excursus: Responding to God] - 5:11-6:12

1. Still Infants - 5:11-14

2. On to Maturity - 6:1-3

3. Those Who Fall Away - 6:4-8

4. Confident of Better Things - 6:9-12

D. God's Oath Makes His Purpose Sure - 6:13-20

E. Melchizedek Like the Son of God - 7:1-3

F. Melchizedek Greater than Abraham - 7:4-10

G. Jesus Is High Priest Based on His Resurrection which Introduces a Better Hope - 7:11-19

H. Jesus Is High Priest Based on God's Oath which Produces a Better Covenant - 7:20-22

I. Jesus' Resurrection Creates a Permanent Priesthood - 7:23-25

J. Jesus' Death Provides the Perfect Sacrifice - 7:26-28

V. THE NEW COVENANT BROUGHT BY JESUS OUR HIGH PRIEST IS SUPERIOR TO THE OLD COVENANT - 8:1-13

A. Our High Priest Reigns and Serves in the True Tabernacle, Prefigured by Old Testament Shadows - 8:1-5

B. Our High Priest Is Mediator of the New Covenant, Promised through the Prophet Jeremiah - 8:6-13

VI. JESUS' SACRIFICE OF HIMSELF IS SUPERIOR TO THE SACRIFICES OF THE OLD COVENANT AND SETS US FREE FROM SIN - 9:1-10:39

A. The Tabernacle and Its Tools - 9:1-5

B. The Day of Atonement - 9:6-10

C. Jesus' Sacrifice Cleanses Our Conscience - 9:11-14

D. Jesus' Death Inaugurates the New Covenant - 9:15-22

E. Jesus' Sacrifice Was Once for All - 9:23-28

F. Old Covenant Sacrifices Could Not Take Away Sin - 10:1-4

G. Christ Offered His Body to Make Us Holy - 10:5-10

H. Our High Priest Now Reigns - 10:11-14

I. Witness of the Holy Spirit through Jeremiah - 10:15-18

J. Let Us Draw Near to God and Spur One Another On - 10:19-25

K. The Judgment of God on Those Who Keep Sinning - 10:26-31

L. Reminder of Earlier Suffering - 10:32-34

M. The Need to Persevere - 10:35-39

VII. GOD EXPECTS US TO SHOW FAITH - 11:1-40

A. The Nature of Faith - 11:1-3

B. Faith Illustrated by Abel, Enoch, and Noah - 11:4-7

C. Faith Illustrated by Abraham - 11:8-19

D. Faith Illustrated by Isaac, Jacob, and Joseph- 11:20-22

E. Faith Illustrated by Moses - 11:23-28

F. Faith Illustrated in Israel - 11:29-38

G. God Planned to Make Them Perfect with Us - 11:39-40

VIII. GOD EXPECTS US TO ENDURE DISCIPLINE - 12:1-29

A. A Call to Perseverance - 12:1-3

B. The Word of Encouragement - 12:4-6

C. God Disciplines His Children - 12:7-11

D. Practical Actions - 12:12-17

E. Terrifying Mt. Sinai - 12:18-21

F. Mt. Zion, the Heavenly Jerusalem - 12:22-24

G. A Kingdom which Cannot Be Shaken - 12:25-29

IX. CONCLUDING EXHORTATIONS - 13:1-25

A. Keep Loving Each Other - 13:1-3

B. Stay Pure - 13:4-6

C. Remember Your Leaders - 13:7-8

D. Counterparts to Old Covenant Practices - 13:9-16

E. Obey Your Leaders and Pray for Us - 13:17-19

F. Benediction and Closing Exhortations - 13:20-22

G. Personal Greetings - 13:23-25

-College Press New Testament Commentary: with the NIV