Hébreux 12:21 Commentaire

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).

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.

But ye are come unto Mount Sion,.... The Alexandrian copy reads, as in Heb 12:18 "for ye are not come"; which may seem to favour that interpretation of this passage, which refers it to the heavenly state; to which saints, in this present life, are not, as yet, come: but, by "Mount Sion", and the other names here given, is meant the church of God, under the Gospel dispensation, to which the believing Hebrews were come; in distinction from the legal dispensation, signified by Mount Sinai, from which they were delivered: and this is called Mount Sion, because, like that, it is beloved of God; chosen by him; and is the place of his habitation; here his worship is, and his word and ordinances are administered; here he communes with his people, and distributes his blessings and this, as Mount Sion, is a perfection of beauty the joy of the whole earth; is strongly fortified by divine power, and is immovable; and is comparable to that mountain, for its height and holiness: and to come to Sion is to become a member of a Gospel church, and partake of the ordinances, enjoy the privileges, and perform the duties belonging to it: and unto the city of the living God; the Gospel church is a city, built on Christ, the foundation; and is full of habitants, true believers, at least it will be, in the latter day; it is pleasantly situated by the river of God's love, and by the still waters of Gospel ordinances; it is governed by wholesome laws, of Christ's enacting, and is under proper officers, of his appointing; and is well guarded by watchmen, which he has set upon the walls of it; and it is endowed with many privileges, as access to God, freedom from the arrests of justice, and from condemnation, adoption, and a right to the heavenly inheritance: and this may be called "the city of God", because it is of his building, and here he dwells, and protects, and defends it; and who is styled "the living God", to distinguish him from the idols of the Gentiles, which are lifeless and inanimate, no other than sticks and stones. The heavenly Jerusalem: the church of God goes by the name of Jerusalem often, both in the Old and in the New Testament; with which it agrees in its name, which signifies the vision of peace, or they shall see peace: Christ, the King of it, is the Prince of peace; the members of it are sons of peace, who enjoy a spiritual peace now, and an everlasting one hereafter: like that, it is compact together, consisting of saints, cemented together in love, in the order and fellowship of the Gospel; and is well fortified, God himself, and his power, being all around it, and having salvation, for walls and bulwarks, and being encamped about by angels; and it is a free city, being made so by Christ, and, through him, enjoying the liberty of grace now, and having a title to the liberty of glory in the world to come; as Jerusalem was, it is the object of God's choice, the palace of the great King, and the place of divine worship: it is called "heavenly", to distinguish it from the earthly Jerusalem; and to express the excellency of it, as well as to point out its original: the members of it are from heaven, being born from above; their conversation is now in heaven; and they are designed for that place; and its doctrines and ordinances are all from thence. And to an innumerable company of angels; which are created spirits, immaterial and immortal; very knowing, and very powerful; and swift to do the will of God; they are holy, and immutably so, being the elect of God, and confirmed by Christ: and saints now are brought into a state of friendship with them; and into the same family; and are social worshippers with them; and they have access into heaven, where angels are; and with whom they shall dwell for ever: and, in the present state of things, they share the benefit and advantages of their kind offices; who have, sometimes, provided food for their bodies; healed their diseases; directed and preserved them on journeys; prevented outward calamities; delivered them out of them, when in danger; restrained things hurtful, and cut off their enemies: and, with regard to things spiritual they have, sometimes, made known the mind and will of God unto the saints; have comforted them under their distresses; helped them against Satan's temptations; are present at their death, and carry their souls to glory; and will gather the saints together, at the last day: and, as to the number of them, they are innumerable; they are the armies of heaven; and there is a multitude of the heavenly host; there are more than twelve legions of angels; their number is ten thousand times ten thousand, and thousands of thousands: and this makes both for the glory and majesty of God, whose attendants they are; and for the comfort and safety of saints, to whom they minister, and about whom they encamp: a like phrase is used in the Apocrypha: "Before the fair flowers were seen, or ever the moveable powers were established, before the innumerable multitude of angels were gathered together,'' (2 Esdras 6:3)

Wonderful indeed were the things in the Temple, the Holy of Holies; and again awful were those things also that were done at Mount Sinai, "the fire, the darkness, the blackness, the tempest." For, it says, "God appeared in Sinai," and long ago were these things celebrated. The New Covenant, however, was not given with any of these things, but has been given in simple discourse by God. See then how he makes the comparison in these points also. And with good reason has he put them afterwards. For when he had persuaded them by innumerable arguments, when he had also shown the difference between each covenant, then afterwards, the one having been already condemned, he easily enters on these points also. These things, he means, are terrible; and so terrible that they could not even bear to hear them, that not even "a beast" dared to go up. For it is said, "Let not God speak, but let Moses speak unto us. And so fearful was that which was commanded, Though even a beast touch the mountain, it shall be stoned; Moses said, I exceedingly fear and quake." What wonder as respects the people? He himself who entered into "the darkness where God was," saith, "I exceedingly fear and quake." Fearful were those things, but these are far more admirable and glorious. For here there is not "darkness," nor "blackness," nor "tempest." It seems to me that by these words he hints at the obscurity of the Old Testament, and the overshadowed and veiled character of the Law. And besides the Giver of the Law appears in fire terrible, and apt to punish those who transgress. But what are "the sounds of the trumpet"? Probably it is as though some King were coming. This at all events will also be at the second coming. "At the last trump" all must be raised. But it is the trumpet of His voice which effects this. At that time then all things were objects of sense, and sights, and sounds; now all are objects of understanding, and invisible. And, it says, "there was much smoke." For since God is said to be fire, and appeared thus in the bush, He indicates the fire even by the smoke. And what is "the blackness and the darkness"? He again expresses its fearfulness. Thus Isaiah also says; "And the house was filled with smoke." And what is the object of "the tempest"? The human race was careless. It was therefore needful that they should be aroused by these things. For no one was so dull as not to have had his thoughts raised up, when these things were done, and the Law ordained. "Moses spake, and God answered him by a voice": for it was necessary that the voice of God should be uttered. Inasmuch as He was about to promulgate His Law through Moses, therefore He makes him worthy of confidence. They saw him not, because of the thick darkness: they heard him not, because of the weakness of his voice. What then? "God answered by a voice," addressing the multitude. "They entreated" (he says) "that the word should not be spoken to them any more." From the first therefore they were themselves the cause of God's being manifested through the Flesh. Let Moses speak with us, and "Let not God speak with us." They who make comparisons elevate the one side the more, that they may show the other to be far greater. In this respect also our privileges are more gentle and more admirable. For they are great in a twofold respect: because while they are glorious and greater, they are more accessible. This he says also in the Epistle to the Corinthians: "with unveiled countenance", and, "not as Moses put a veil over his face." They, he means, were not counted worthy of what we are. For of what were they thought worthy? They saw "darkness, blackness"; they heard "a voice." But thou also hast heard a voice, not through darkness, but through flesh. Thou hast not been disturbed, neither troubled, but thou hast stood and held discourse with the Mediator. And in another way, by the "darkness" he shows the invisibleness. "And darkness" (it says) "was under His feet." Then even Moses feared, but now no one.

While he brought out the fearsome things, he did not reveal the fruit springing from them. He did not say he “appeared,” because what they saw was not the God of all in person but some impression of the divine coming.

"And so terrifying was the sight." It wishes to show that the New Testament also excels in relation to the Old. For indeed, even if the Old had nothing of this kind that the New has, it was to be feared in some way; however, the New, having perfection, is gentle and without terror. "that Moses said, "I am exceedingly afraid and trembling."" This was also said by the one who was about to enter into darkness.

He shows the superiority of the New Testament in this as well. For the Old Testament, not having anything as great as the New, was something terrifying, so that according to it not even a beast could touch the mountain (Exod. 19:12), that is, any of those animals that the people had. But the New Testament, possessing all perfection, contains nothing fearful; on the contrary, everything in it is merciful. "That Moses also said: 'I am in fear and trembling.'" If the great Moses, who entered the cloud, felt this way, then how much more so the people?

703. – From all this he draws the conclusion, namely, that they were terrifying things, because not even the beasts were spared; hence he says, and so terrible was the sight. This indicates the difference between the New and Old Testaments, because the Old Testament was given in terror to terrify the hearts of Jews, who were prone to idolatry; but the New was given in love: 'You have not received the spirit of slavery again in fear, but you have received the spirit of the adoption of sons, whereby we cry Abba: Father' (Rom. 8:15). Hence Christ did not begin His preaching with fearful things, but promised the kingdom of heaven: 'Do penance, for the kingdom of heaven is at hand' (Mt. 3:2); 'The law of clemency is on his tongue' (Pr. 31:26). 704. – Then when he says, Moses said: I am frightened, and tremble, he deals with the lawgiver's fear, namely Moses: 'For the law was given by Moses' (Jn. 1:17). Now if Moses himself in giving the Law was so frightened as to say, I am frightened inwardly and I tremble outwardly, and he was more perfect than the rest, this was a sign that the Law was terrifying even to the perfect: because it did not give grace but merely disclosed guilt. Hence, it was a heavy yoke of which Peter (Ac. 15:10) says: 'which neither we nor our fathers were able to bear.' But Christ's law is a sweet yoke, because 'the charity of God has been poured forth into our hearts by the Holy Spirit who has been given to us' (Rom. 5:5). Hence, it should be noted that the words the Apostle uses here are not found in Exodus (20). Perhaps he took them from Exodus (4:10), where Moses was frightened at the sight of the burning bush and said: 'I am not eloquent from yesterday or the day before'; after which he said, in deed at least, if not in word: I am frightened and tremble.' Or perhaps the Apostle was using another version which we do not have. But it all shows that the Old Law was a law of fear.

Having so many incitements to holiness, patience, and perseverance, we should lay aside every hinderance, and run with patience the race that is set before us, taking our blessed Lord for our example, Heb 12:1-4. These sufferings are to be considered as fatherly chastisements from God, and to be patiently submitted to on account of the benefits to be derived from them, Heb 12:5-11. They should take courage and go forward, Heb 12:12, Heb 12:13. Directions to follow peace with all men, and to take heed that they fall not from the grace of God, Heb 12:14, Heb 12:15. References to the case of Esau, Heb 12:16, Heb 12:17. The privileges of Christians, compared with those of the Jews, by which the superior excellence of Christianity is shown, Heb 12:18-24. They must take care not to reject Jesus, who now addressed them from heaven, and who was shortly to be their Judge, Heb 12:25-27. As they were called to receive a kingdom, they should have grace, whereby they might serve God acceptably, Heb 12:28, Heb 12:29.

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. (Heb. 12:1-29) we also--as well as those recounted in Heb 12:11. are compassed about--Greek, "have so great a cloud (a numberless multitude above us, like a cloud, 'holy and pellucid,' [CLEMENT OF ALEXANDRIA]) of witnesses surrounding us." The image is from a "race," an image common even in Palestine from the time of the Greco-Macedonian empire, which introduced such Greek usages as national games. The "witnesses" answer to the spectators pressing round to see the competitors in their contest for the prize (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. 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 (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). the sin which doth so easily beset us--Greek, "sin which easily stands around us"; so LUTHER, "which always so clings to us": "sinful propensity always surrounding us, ever present and ready" [WAHL]. It is not primarily "the sin," &c., but sin in general, with, however, special reference to "apostasy," against which he had already warned them, as one to which they might gradually be seduced; the besetting sin of the Hebrews, UNBELIEF. with patience--Greek, "in persevering endurance" (Heb 10:36). On "run" compare Co1 9:24-25.

the sight--the vision of God's majesty. quake--Greek, "I am in trembling"; "fear" affected his mind: "trembling," his body. Moses is not recorded in Exodus to have used these words. But Paul, by inspiration, supplies (compare Act 20:35; Ti2 3:8) this detail. We read in Deu 9:19, Septuagint, of similar words used by Moses after breaking the two tables, through fear of God's anger at the people's sin in making the golden calves. He doubtless similarly "feared" in hearing the ten commandments spoken by the voice of Jehovah.