Ebrei 12:25 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.

Whose voice then shook the earth,.... That is, at the giving of the law on Mount Sinai: Christ was then present; his voice was then heard; which was either the voice of thunder, or the voice of the trumpet, or rather the voice of words: this shook the earth, Sinai, and the land about it, and the people on it; which made them quake and tremble, even Moses himself; see Exo 19:18 but now he hath promised, saying in Hag 2:6 yet once more I shake not the earth only, but also heaven; not only the land of Judea, and particularly Jerusalem, and the inhabitants of it, who were all shaken, and moved, and troubled at the news of the birth of the Messiah, the desire of all nations, the prophet Haggai speaks of, Mat 2:2 but the heaven also; by prodigies in it, as the appearance of a wonderful star, which guided the wise men from the east; and by the motions of the heavenly inhabitants, the angels, who descended in great numbers, and made the heavens resound with their songs of praise, on account of Christ's incarnation, Mat 2:2. How the apostle explains and applies this, may be seen in the next verse.

"See that ye refuse not Him that speaketh"; that is, that ye reject Him not. "For if they escaped not who refused Him that spake on earth." Whom does he mean? Moses, I suppose. But what he says is this: if they, having "refused Him" when He gave laws "on earth, did not escape," how shall we refuse Him, when He gives laws from Heaven? He declares here not that He is another; far from it. He does not set forth One and Another, but He appears terrible, when uttering His Voice "from Heaven." It is He Himself then, both the one and the other: but the One is terrible. For he expresses not a difference of Persons but of the gift. Whence does this appear? "For if they escaped not," he says, "who refused Him that spake on earth, much more shall not we escape, if we turn away from Him that speaketh from heaven." What then? Is this one different from the other? How then does he say, "whose voice then shook the earth"? For it was the "voice" of Him who "then" gave the Law, which "shook the earth."

"do not deny the one speaking." This is due to disbelief or despair. Who is the one speaking and calling to his own kingdom? It is Christ, obviously. For if his blood speaks, much more he lives. "For if they did not escape." The danger, that is, the loss. The danger, that is, the loss.

"having refused the one warning on earth," or the one who engages in earthly matters, promising the earthly and temporary, flowing with milk and honey, the dominion of enemies, good upbringing, and a long life. "from the one from heaven," he speaks, promising the same heaven as an inheritance, granting the enjoyment of that overwhelming glory and eternity. It is possible to say: On earth, to engage in matters, since almost all of the physical purifications were found in the lawgiving through Moses. The new law given to us through Christ is a cleansing and illumination of the soul. Therefore, those things are said to be on earth, as they are humble and related to the material body. But these things are from heaven, as they are divine and lofty, purifying the soul and elevating it to the heavens.

"The one who warned them on earth" can be understood to mean the one promising them earthly things that will pass away: the land flowing with milk and honey, the conquest of enemies, goodly offspring and long life. But from heaven speaks the one who promises heaven itself as an inheritance, who graciously bestows the enjoyment of that unspeakable and eternal glory. Or "warned them on earth" can be said to mean that bodily purifications pervaded nearly everything of the law given through Moses. But the giving of the law that took place through Christ is a cleansing and illumination of the soul for us. Then "on earth" are the things proclaimed, because they are lowly and applied to the body made of dirt; and the things of the New Testament are "from heaven" because they are divine and exalted and cleanse the soul in a truly divine manner and bear it up into heaven.

"Do not turn away" through unbelief in His promises and despair. Who then is "the one speaking," if not Christ? For if His Blood speaks, then how much more He Himself. "If those who did not listen to the one who spoke on earth did not escape punishment." What did they not escape? Punishment, destruction. By "the one who spoke on earth" he means Moses, or even God, who descended from heaven but nevertheless spoke on earth through Moses. For on Mount Sinai He spoke, that is, He conversed, discoursed, and established everything. "So much more shall we not escape, if we turn away from Him who speaks from heaven." That is, Christ, prophesying from heaven, that is, after His ascension, having granted us the law through the Spirit. He did not say that one law existed then and now another, but the manner of the lawgiving has a distinction. For then, speaking on earth, He gave the law; but now, as has been said, after the ascension. Therefore He would be even more fearsome. But He was not one then and another now. Listen further to him himself.

713. – After describing the condition of both testaments, the Apostle now argues from this description and does two things: first, he argues; secondly, he draws the conclusion (v. 28). In regard to the first he does two things: first, he prefaces his intention; secondly, he argues to his conclusion (v. 25b). 714. – He says, therefore: Thus we have said that the blood of Christ speaks more graciously than the blood of Abel. See to it, therefore, that you do not refuse, i.e., despise, him that is speaking, i.e., fulfill what he says. But the blood of Christ says two things to us: first, it speaks by reminding us of His favor, by which He remitted our sins. Therefore, one who sins again, despises the one speaking. Furthermore, He speaks by exhorting us to imitate Him: 'Christ suffered for us, leaving you an example to follow in his footsteps' (1 Pt 2:2). Therefore, one who does not take up His cross to follow, refuses the one speaking: 'Today, if you hear his voice, harden not your hearts' (Ps. 94:8); 'This is my beloved Son in whom I am well pleased' (Mt. 17:5). 715. – Then when he says, For if they escaped not, much more shall not we, he argues by comparing the speaking of the Old Testament to that of the New; and this in regard to two things: first, as to the manner of speaking; secondly, as to the efficacy of the speaking. 716. – The manner of speaking, because He spoke upon earth; but here He speaks from heaven. Hence, he says, If they, namely, the ancient fathers, refused him who warned them on earth, namely, Christ: 'For I myself that spoke, behold I am here' (Is. 52:6), namely, by angels or prophets: 'God who at sundry times and in divers manners spoke in time past to the fathers by the prophets' (Heb. 1:1); or him, i.e., the angel through whom the Law was given to Moses: 'Ordained by angels' (Gal. 3:19); 'For if the word spoken by angels became steadfast' (Heb. 2:2): 'This is Moses who was in the church in the wilderness, with the angel who spoke to him on mount Sinai, and with our fathers' (Ac. 7:38) did not escape the vengeance of the divine law: 'The way to escape shall fail them' (Jb. 11:20): 'Every transgression and disobedience received a just recompense' (Heb. 2:2). 717. – The conclusion follows by arguing from the lesser case: If those who refused the one speaking upon earth did not escape, much less shall we escape if we reject him who warns from heaven; because we shall not be able to escape. For the one who speaks to us in the New Testament is Christ already in heaven: 'The Lord Jesus, after he spoke to them, was taken up into heaven' (Mk 16:19); 'From heaven he made you to hear his voice that he might teach you' (Dt. 4:36). Therefore, the doctrine of the Old Testament is the doctrine of Christ speaking on earth for two reasons: because there under the figure of earthly things He spoke of heavenly things; furthermore, He promised earthly things there. But the doctrine of the New Testament is that of Christ speaking from heaven, because we turn earthly things into signs of heavenly things by a mystical interpretation. Likewise, heavenly things are promised in it: 'For your reward is great in heaven' (Mt. 5:12); 'If I speak to you of earthly things and you do not believe; how will you believe, if I speak to you of heavenly things?' (Jn. 3:12).

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.

See - Βλεπετε· Take heed, that ye refuse not him - the Lord Jesus, the mediator of the new covenant, who now speaketh from heaven, by his Gospel, to the Jews and to the Gentiles, having in his incarnation come down from God. Him that spake on earth - Moses, who spoke on the part of God to the Hebrews, every transgression of whose word received a just recompense of reward, none being permitted to escape punishment; consequently, if ye turn away from Christ, who speaks to you from heaven, you may expect a much sorer punishment, the offense against God being so much the more heinous, as the privileges slighted are more important and glorious.

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.

refuse not--through unbelief. him that speaketh--God in Christ. As the blood of sprinkling is represented as speaking to God for us, Heb 12:24; so here God is represented as speaking to us (Heb 1:1-2). His word now is the prelude of the last "shaking" of all things (Heb 12:27). The same word which is heard in the Gospel from heaven, will shake heaven and earth (Heb 12:26). who refused him--Greek, "refusing as they did." Their seemingly submissive entreaty that the word should not be spoken to them by God any more (Heb 12:19), covered over refractory hearts, as their subsequent deeds showed (Heb 3:16). that spake--revealing with oracular warnings His divine will: so the Greek. if we turn away--Greek, "we who turn away." The word implies greater refractoriness than "refused," or "declined." him that speaketh from heaven--God, by His Son in the Gospel, speaking from His heavenly throne. Hence, in Christ's preaching frequent mention is made of "the kingdom of the heavens" (Greek, Mat 3:2). In the giving of the law God spake on earth (namely, Mount Sinai) by angels (Heb 2:2; compare Heb 1:2). In Exo 20:22, when God says, "I talked with you from heaven," this passage in Hebrews shows that not the highest heavens, but the visible heavens, the clouds and darkness, are meant, out of which God by angels proclaimed the law on Sinai.