Ebrei 12:12 Commento

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.

These words may be considered as spoken to the Hebrews, with respect to themselves; accordingly, the Syriac version reads, "your hands", and "your knees"; who were sluggish, and inactive in prayer, in hearing the word, in attendance on ordinances, in holding fast their profession, and in the performance of those things which adorn it; they were weary and fatigued with weights and burdens of sins and afflictions; and were faint, fearful, and timorous, through distrust of the promised good, because of their persecutions, being in present distress, and in a view of approaching danger, with which they might be surprised, as well as affected with their present afflictions: and then the exhortation to "lift up the hands which hang down, and the feeble knees", is to be active in every duty; to be courageous against every enemy: to bear patiently every burden; to take heart, and be of good cheer under every afflictive providence: or else they may be considered as an exhortation to them with respect to others, which seems to be most agreeable to Isa 35:3 from whence they are taken; and then what is signified in them is done by sympathizing with persons in distress; by speaking comfortably to them, and by bearing their burdens. from whence they are taken; and then what is signified in them is done by sympathizing with persons in distress; by speaking comfortably to them, and by bearing their burdens. Hebrews 12:13 heb 12:13 heb 12:13 heb 12:13And make straight paths for your feet,.... By "feet" are meant the walk and conversation of the saints, both in the church, and in the world, Sol 7:1 and there are paths made ready for these feet to walk in; as the good old paths of truth, of the word and worship of God, of faith and holiness: and to make these paths "straight", is to make the word of God the rule of walking; to avoid carefully joining anything with it as a rule; to attend constantly on the ordinances of Christ; to go on evenly in a way of believing on him; to walk in some measure worthy of the calling wherewith we are called, and by way of example to others. Lest that which is lame be turned out of the way; a lame member, as the Syriac version, a lame member of the body of Christ, the church; or a lame person, as the Arabic version, a weak believer; one that is ready to halt, either through the corruption of nature, or through the weakness of grace, or through want of light and judgment, and through instability and inconstancy; lest such an one should, through the irregular walk and conversation of others, be stumbled and offended, and go out of the way, and leave the paths of righteousness and truth. God takes care of, and has a regard to such, and he would have others also, Mic 4:6. The Ethiopic version reads, "that your halting may be healed, and not offended": that you yourselves may not halt and stumble. But let it rather be healed; the fallen believer be restored, the weak brother be confirmed, the halting professor be strengthened, and everyone be built up and established upon the most holy faith, and in the pure ways of the Gospel.

Nevertheless, since Jesus recites the law to you and reveals to your hearts its spiritual meaning, do not remain "proselytes," that is, catechumens, any longer, but hurry to receive fully the grace of God.… And you "children," "do not be children in your thinking; be babes in evil, but in thinking be mature." As the apostle says to the Hebrews, "Let us leave the elementary doctrines of Christ and go on to maturity." But you, too, who under the title women are weak, cast down and tired, you are exhorted to "lift your drooping hands and strengthen your weak knees."

“Therefore lift your drooping hands and strengthen your weak knees,” that is, “make straight paths for your feet” throughout the afflictions caused by your persecutors, so that they may not slip. [Do this] “so that what is lame,” that is, those who transgressed through the denial of faith, “may not be put out of joint” and increase the power of sin “but rather be healed,” so that, through his healing, sin may be affected by sickness.

He speaks as to runners, and boxers, and warriors. Seest thou how he arms them, how he encourages them? "Walk straight," he says. Here he speaks with reference to their thoughts; that is to say, not doubting. For if the chastisement be of love, if it begin from loving care, if it end with a good result (and this he proves both by facts and by words, and by all considerations), why are ye dispirited? For such are they who despair, who are not strengthened by the hope of the future. "Walk straight," he says, that your lameness may not be increased, but brought back to its former condition. For he that runs when he is lame, galls the sore place. Seest thou that it is in our power to be thoroughly healed?

Where are those who say that the apostle in this epistle precludes repentance by saying, “It is impossible to renew again thereafter to repentance those once enlightened”? How then do they understand these words: “Therefore lift your drooping hands and strengthen your weak knees”? What sort of healing of the lame does this apostle, who allegedly does not believe in a repentance for those who have sinned, wish to take place? It is clear he writes these things to believers in that he says to them: “Recall the former days when, after you were enlightened, you endured a hard struggle with sufferings.”

"Therefore, strengthen your limp hands." Limp, loosened. He spoke of the whole by mentioning a part. For not only the hands and knees were loosened by afflictions, but together with the whole body, both mind and soul. Indeed, this is caused by deep sadness and sorrow.

However, he did not speak of the knees and hands, but of the thoughts that limp and are loosened by a multitude of afflictions and temptations.

"and make straight paths for your feet," or "and make straight paths for your footprints": as if speaking to the runners and boxers themselves. He indicates, however, that it is necessary for thoughts to be confirmed (which arise not from hatred, but from God's governance, corrections, and afflictions) and thoughts about faith and doctrines. For when they were still infants, they clung to certain Jewish matters in life and conduct. Let not the initiated evil (for this he calls a limp) become incurable, but rather let it be corrected. Behold, he has clearly admitted repentance, and take note of this because of the Novatians.

He speaks as to fighters and warriors. He took this from the writing of Isaiah (Isa. 35:3), showing through the metaphor of the principal members that all had grown weak in soul. For the hands are a symbol of activity, and the feet of movement. Thus, in one who falls into despondency, first the organs of the soul, and then consequently those of the body as well, grow weak.

683. – Having indicated how we should behave toward enduring evils of chastisement, the Apostle now shows how we should act to avoid the evils of guilt. In regard to this he does two things: first, he gives his admonition; secondly, the reasons (v. 18). In regard to the first he warns men who sin; secondly, those not yet sinning (v. 14). But there are two kinds of sin: omission and transgression: first, therefore, he warns against sins of omission; secondly, against sins of transgression (v. 18). 684. – A sin of omission occurs in two ways: one, when a person fails to do good; another, by failing to endure evil and adversity. In regard to the first he says, Therefore, i.e., because chastisement yields the most peaceable fruit, then to obtain this fruit, lift your drooping hands. For since the hand is the organ of the organs, it is said to droop, when it stops performing good works; therefore, it must be lifted up by a right intention to do things pleasing to God: 'Let us lift up our hearts with our hands to God' (Lam 3:41); 'The lifting up of my hands as an evening sacrifice' (Ps. 140:2); 'The slothful hand has wrought poverty; but the hand of the industrious riches' (Pr. 10:4); 'The hand of the valiant shall bear rule, but that which is slothful shall be under tribute' (Pr. 12:24). As a sign of this, when Moses lifted up his hands, Israel conquered; but when he let them fall, Amalek overcame them (Ex. 17:11). In regard to the other sin of omission he says, strengthen your weak knees. The entire weight of the body is held up by the knees. Therefore, those who have not the courage to endure adversity bravely have weak knees. Therefore, this weakness must be put aside: 'You have strengthened the weary hands; your words have confirmed them that were staggering, and you have strengthened the trembling knees' (Jb. 4:3); 'Strengthen the feeble hands and confirm the weak knees' (Is. 35:3). Therefore, lift up the hand and knees and do not give in to idleness or hesitate because of weakness.

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.

Wherefore lift up the hands - The apostle refers to Isa 35:3. The words are an address to persons almost worn out with sickness and fatigue, whose hands hang down, whose knees shake, and who are totally discouraged. These are exhorted to exert themselves, and take courage, with the assurance that they shall infallibly conquer if they persevere.

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.

He addresses them as runners in a race, and pugilists, and warriors [CHRYSOSTOM]. The "wherefore" is resumed from Heb 12:1. lift up--In Isa 35:3, from which Paul here quotes, it is, "Strengthen ye the weak hands." The hand is the symbol of one's strength. ALFORD translates, "Put straight again the relaxed hands." English Version expresses the sense well. feeble--literally, "paralyzed"; a word used only by Luke, Paul's companion, in the New Testament. The exhortation has three parts: the first relates to ourselves, Heb 12:12-13; the second, to others, Heb 12:14, "peace with all men"; the third, to God, "holiness, without which," &c. The first is referred to in Heb 12:15, "test any man fail of the grace of God"; the second in the words, "lest any root of bitterness," &c.; the third in Heb 12:16, "Lest there be any fornicator or profane person," &c. This threefold relation often occurs in Paul's Epistles. Compare Note, see on Tit 2:12, "soberly, righteously, and godly." The Greek active verb, not the middle or reflexive, requires the sense to be, Lift up not only your own hands and knees, but also those of your brethren (compare Heb 12:15; Isa 35:4).