sword--literally, "they died in the murder of the sword." In [He 11:34] the contrary is given as an effect of faith, "they escaped the edge of the sword." Both alike are marvellous effects of faith. In both accomplishes great things and suffers great things, without counting it suffering [Chrysostom]. Urijah was so slain by Jehoiakim ([Jr 26:23]); and the prophets in Israel ([1Ki 19:10]).
in sheepskins--as Elijah ([1Ki 19:13], Septuagint). They were white; as the "goat-skins" were black (compare [Zec 13:4]).
tormented--Greek, "in evil state."
38. Of whom the world was not worthy--So far from their being unworthy of living in the world, as their exile in deserts, &c., might seem to imply, "the world was not worthy of them." The world, in shutting them out, shut out from itself a source of blessing; such as Joseph proved to Potiphar ([Ge 39:5]), and Jacob to Laban ([Ge 30:27]). In condemning them, the world condemned itself.
caves--literally, "chinks." Palestine, from its hilly character, abounds in fissures and caves, affording shelter to the persecuted, as the fifty hid by Obadiah ([1Ki 18:4], ) and Elijah ([1Ki 19:8], ); and Mattathias and his sons (1 Maccabees 2:28, 29); and Judas Maccabeus (2 Maccabees 5:27).
39. having obtained a good report--Greek, "being borne witness of." Though they were so, yet "they received not the promise," that is, the final completion of "salvation" promised at Christ's coming again ([He 9:28]); "the eternal inheritance" ([He 9:15]). Abraham did obtain the very thing promised ([He 6:15]) in part, namely, blessedness in soul after death, by virtue of faith in Christ about to come. The full blessedness of body and soul shall not be till the full number of the elect shall be accomplished, and all together, no one preceding the other, shall enter on the full glory and bliss. Moreover, in another point of view, "It is probable that some accumulation of blessedness was added to holy souls, when Christ came and fulfilled all things even as at His burial many rose from the dead, who doubtless ascended to heaven with Him" [Flacius in Bengel]. (Compare Note, see on [Ep 4:8]). The perfecting of believers in title, and in respect to conscience, took place once for all, at the death of Christ, by virtue of His being made by death perfect as Saviour. Their perfecting in soul at, and ever after Christ's death, took place, and takes place at their death. But the universal and final perfecting will not take place till Christ's coming.
40. provided--with divine forethought from eternity (compare [Ge 22:8], ).
some better thing for us--([He 7:19]); than they had here. They had not in this world, "apart from us" (so the Greek is for "without us," that is, they had to wait for us for), the clear revelation of the promised salvation actually accomplished, as we now have it in Christ; in their state, beyond the grave their souls also seem to have attained an increase of heavenly bliss on the death and ascension of Christ; and they shall not attain the full and final glory in body and soul (the regeneration of the creature), until the full number of the elect (including us with them) is completed. The Fathers, Chrysostom, &c., restricted the meaning of [He 11:39], to this last truth, and I incline to this view. "The connection is, You, Hebrews, may far more easily exercise patience than Old Testament believers; for they had much longer to wait, and are still waiting until the elect are all gathered in; you, on the contrary, have not to wait for them" [Estius]. I think his object in these verses ([He 11:39], ) is to warn Hebrew Christians against their tendency to relapse into Judaism. "Though the Old Testament worthies attained such eminence by faith, they are not above us in privileges, but the reverse." It is not we who are perfected with them, but rather they with us. They waited for His coming; we enjoy Him as having come ([He 1:1]; 2:3). Christ's death, the means of perfecting what the Jewish law could not perfect, was reserved for our time. Compare [He 12:2], "perfecter (Greek) of our faith." Now that Christ is come, they in soul share our blessedness, being "the spirits of the just made perfect" ([He 12:23]); so Alford; however, see on [He 12:23]. [He 9:12] shows that the blood of Christ, brought into the heavenly holy place by Him, first opened an entrance into heaven (compare [Joh 3:13]). Still, the fathers were in blessedness by faith in the Saviour to come, at death ([He 6:15]; [Lu 16:22]).
Chapter 12
He 12:1-29. Exhortation to Follow the Witnesses of Faith Just Mentioned: Not to Faint in Trials: To Remove All Bitter Roots of Sin:
For We Are under, Not a Law of Terror, but the Gospel of Grace, to Despise Which Will Bring the Heavier Penalties, in Proportion to Our Greater Privileges.
1. we also--as well as those recounted in [He 12:11].
are compassed about--Greek, "have so great a cloud (a numberless multitude above us, like a cloud, 'holy and pellucid,' [Clement of Alexandria]) of witnesses surrounding us." The image is from a "race," an image common even in Palestine from the time of the Greco-Macedonian empire, which introduced such Greek usages as national games. The "witnesses" answer to the spectators pressing round to see the competitors in their contest for the prize ([Php 3:14]). Those "witnessed of" (Greek, [He 11:5], ) become in their turn "witnesses" in a twofold way: (1) attesting by their own case the faithfulness of God to His people [Alford] ([He 6:12]), some of them martyrs in the modern sense; (2) witnessing our struggle of faith; however, this second sense of "witnesses," though agreeing with the image here if it is to be pressed, is not positively, unequivocally, and directly sustained by Scripture. It gives vividness to the image; as the crowd of spectators gave additional spirit to the combatants, so the cloud of witnesses who have themselves been in the same contest, ought to increase our earnestness, testifying, as they do, to God's faithfulness.
weight--As corporeal unwieldiness was, through a disciplinary diet, laid aside by candidates for the prize in racing; so carnal and worldly lusts, and all, whether from without or within, that would impede the heavenly runner, are the spiritual weight to be laid aside. "Encumbrance," all superfluous weight; the lust of the flesh, the lust of the eye, and the pride of life, and even harmless and otherwise useful things which would positively retard us ([Mr 10:50], the blind man casting away his garment to come to Jesus; [Mr 9:42-48]; compare [Ep 4:22]; [Col 3:9], ).
the sin which doth so easily beset us--Greek, "sin which easily stands around us"; so Luther, "which always so clings to us": "sinful propensity always surrounding us, ever present and ready" [Wahl]. It is not primarily "the sin," &c., but sin in general, with, however, special reference to "apostasy," against which he had already warned them, as one to which they might gradually be seduced; the besetting sin of the Hebrews, UNBELIEF.
with patience--Greek, "in persevering endurance" ([He 10:36]). On "run" compare [1Co 9:24], .
2. Looking unto--literally, "Looking from afar" (see on [He 11:26]); fixing the eyes upon Jesus seated on the throne of God.
author--"Prince-leader." The same Greek is translated, "Captain (of salvation)," [He 2:10]; "Prince (of life)," [Ac 3:15]. Going before us as the Originator of our faith, and the Leader whose matchless example we are to follow always. In this He is distinguished from all those examples of faith in [He 11:2-40]. (Compare [1Co 11:1]). On His "faith" compare [He 2:13]; . Believers have ever looked to Him ([He 11:26]; ).
finisher--Greek, "Perfecter," referring to [He 11:40].
of our faith--rather as Greek, "of the faith," including both His faith (as exhibited in what follows) and our faith. He fulfilled the ideal of faith Himself, and so, both as a vicarious offering and an example, He is the object of our faith.
for the joy ... set before him--namely, of presently after sitting down at the right hand of the throne of God; including besides His own personal joy, the joy of sitting there as a Prince and Saviour, to give repentance and remission of sins. The coming joy disarmed of its sting the present pain.
cross ... shame--the great stumbling-block to the Hebrews. "Despised," that is, disregarded.
3. For--justifying his exhortation, "Looking unto Jesus."
consider--by way of comparison with yourselves, so the Greek.
contradiction--unbelief, and every kind of opposition ([Ac 28:19]).
sinners--Sin assails us. Not sin, but sinners, contradicted Christ [Bengel].
be wearied and faint--Greek, "lest ye weary fainting." Compare [Is 49:4], , as a specimen of Jesus not being wearied out by the contradiction and strange unbelief of those among whom He labored, preaching as never man did, and exhibiting miracles wrought by His inherent power, as none else could do.
4. not yet resisted unto blood--image from pugilism, as he previously had the image of a race, both being taken from the great national Greek games. Ye have suffered the loss of goods, and been a gazing-stock by reproaches and afflictions; ye have not shed your blood (see on [He 13:7]). "The athlete who hath seen his own blood, and who, though cast down by his opponent, does not let his spirits be cast down, who as often as he hath fallen hath risen the more determined, goes down to the encounter with great hope" [Seneca].
against sin--Sin is personified as an adversary; sin, whether within you, leading you to spare your blood, or in our adversaries, leading them to shed it, if they cannot through your faithfulness even unto blood, induce you to apostatize.
5. forgotten--"utterly," so the Greek. Compare [He 12:15-17], in which he implies how utterly some of them had forgotten God's word. His exhortation ought to have more effect on you than the cheers and exhortations of the spectators have on the competitors striving in the games.
which--Greek, "the which," of which the following is a specimen [Alford].
speaketh unto you--as in a dialogue or discourse, so the Greek, implying God's loving condescension (compare [Is 1:18]).
despise not--literally, "Do not hold of little account." Betraying a contumacious spirit of unbelief ([He 3:12]), as "faint" implies a broken-down, weak, and desponding spirit. "Chastening" is to be borne with "subjection" ([He 12:9]); "rebuke" (more severe than chastening) is to be borne with endurance ([He 12:7]). "Some in adversity kick against God's will, others despond; neither is to be done by the Christian, who is peculiarly the child of God. To him such adverse things occur only by the decree of God, and that designed in kindness, namely, to remove the defilements adhering to the believer, and to exercise his patience" [Grotius].
6. ([Re 3:19].)
and--Greek, "yea and," "and moreover"; bringing out an additional circumstance.
scourgeth--which draws forth "blood" ([He 12:4]).
receiveth--accepts. Takes to Himself as a son "in whom He delighteth" ([Pr 3:12]).
7. In [He 12:7], the need of "chastening" or "discipline" is inculcated; in [He 12:9], the duty of those to whom it is administered.
If--The oldest manuscripts read, "With a view to chastening (that is, since God's chastisement is with a view to your chastening, that is, disciplinary amelioration) endure patiently"; so Vulgate. Alford translates it as indicative, not so well, "It is for chastisement that ye are enduring."
dealeth with you--"beareth Himself toward you" in the very act of chastening.
what son is he--"What son is there" even in ordinary life? Much more God as to His sons ([Is 48:10]; [Ac 14:22]). The most eminent of God's saints were the most afflicted. God leads them by a way they know not ([Is 42:16]). We too much look at each trial by itself, instead of taking it in connection with the whole plan of our salvation, as if a traveller were to complain of the steepness and roughness of one turn in the path, without considering that it led him into green pastures, on the direct road to the city of habitation. The New Testament alone uses the Greek term for education (paideia), to express "discipline" or correction, as of a child by a wise father.
8. if ye be without--excluded from participation in chastisement, and wishing to be so.
all--all sons: all the worthies enumerated in the eleventh chapter: all the witnesses ([He 12:1]).
are--Greek, "have been made."
then are ye bastards--of whom their fathers take no care whether they are educated or not; whereas every right-minded father is concerned for the moral well-being of his legitimate son. "Since then not to be chastised is a mark of bastardy, we ought [not to refuse, but] rejoice in chastisement, as a mark of our genuine sonship" [Chrysostom].