ฮีบรู 12:20 วิจารณ์

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.

And so terrible was the sight,.... Of the smoke, fire, and lightnings; or of God himself, who descended on the mount; with which agrees the Arabic version, which renders the words, "and so terrible was he who vouchsafed himself to be seen"; not in the bush burning with fire; at which time Moses was afraid to look upon God, Exo 3:6 but on Mount Sinai, when the law was given: that Moses said, I exceedingly fear and quake: perhaps he might say this, when he spake, and God answered him, Exo 19:19. These words are nowhere recorded in Scripture; wherefore the apostle had them either by divine revelation, or from tradition, confirmed by the former: for the Jews have a notion that Moses did quake and tremble, and when upon the mount; and that he expressed his fear and dread. They have such a tradition as this (e); "when Moses ascended on high, the ministering angels said before the holy blessed God, Lord of the world, what has this man, born of a woman, to do among us? he said unto them, to receive the law he is come; they replied before him, that desirable treasure, which is treasured up with thee, nine hundred, and seventy, and four generations, before the world was created, dost thou seek to give to flesh and blood? "What is man, that thou art mindful of him, and the son of man, that thou visitest him? who hast set thy glory above the heavens!" The holy blessed God said to Moses, return them an answer; he said, before him, Lord of the world, , "I am afraid", lest they should burn, (or consume) me, with the breath of their mouth.'' Compare this last clause with Th2 2:8 and elsewhere (f) those words being cited, he called unto Moses, Exo 25:16 it is observed: "this Scripture comes not, but "to terrify him"; that so the law might be given with fear, fervour, and trembling; as it is said, Psa 2:11'' Once more (g), "at the time that the holy blessed God said to Moses, "go, get thee down, for thy people have corrupted themselves", Exo 32:7 , "Moses trembled"; and he could not speak, &c.'' And again, it is said (h), that when Moses was on Mount Sinai, supplicating for the people of Israel, five destroying angels appeared, and immediately , "Moses was afraid". Now this circumstance is mentioned by the apostle, to aggravate the terror of that dispensation; that Moses, a great and good man; and who had much familiarity with God; the general of the people of Israel; their leader and commander; a man of great courage and presence of mind; and was their mediator between God and them; and yet feared, and quaked: the best of men are not without sin; and the most holy man on earth cannot stand before a holy God, and his holy law, upon the foot of his own righteousness, without trembling: it is an awful thing to draw nigh to God; and there is no such thing as doing it without a Mediator; and that Mediator must be more than a creature: and it is our happiness that we have such a Mediator, who never feared, nor quaked; who failed not, nor was he discouraged. (e) T. Bab. Sabbat, fol. 88. 2. Yalkut, 2. par. 2. fol. 92. (f) T. Bab. Yoma, fol. 4. 2. (g) Zohar in Exod. fol. 84. 4. (h) Midrash Kohelet, fol. 69. 4.

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.

"For they could not bear what was commanded." He stated the reason for the excuse, because they could not bear what was being defined, that is, what was being commanded or said. Indeed, they said to Moses: "Speak to us, and let not God speak to us." (Ex. 20:19) "Even if a beast touched the mountain." Such was the terror that if the beast touched the mountain, it was stoned.

That is, they could not bear to hear with their ears what God was saying, as something terrifying. And so they became the reason for God's appearing in the flesh, so as to become accessible to them.

701. – He mentions the reason why they excused themselves, namely, because they could not endure God's words; hence, they could not endure the order that was given: 'What is all flesh that it should hear the voice of the living God, who speaks out of the midst of the fire, as we have heard, and be able to live' (Dt. 5:26). For God's words are said to be unendurable either when they cannot be understood by the intellect or transcend the affections. 702. – Then he gives the threatened punishment, saying: And if even a beast shall touch the mountain, it shall be stoned: 'Everyone that touches the mount, dying he shall die. No hands shall touch him, but he shall be stoned to death, or be shot through with arrows. Whether it be beast or man, he shall not live' (Ex. 19:12). The Apostle, to heighten the terror, mentions here only the beasts which the Law commands to be killed, in order to show the gravity of sin. Yet mystically the mountain is the loftiness of the divine mysteries, and the beast is a man living bestially: 'Man, when he was in honor, did not understand: he is compared to senseless beasts, and is become like to them' (Ps. 48:13). This beast touches the mount in two ways: first, by blasphemy: 'They have set their mouth against heaven' (Ps. 72:9); 'Bring forth the blasphemer outside the camp…, and let all the people stone him' (Lev. 24:14); secondly, by obtruding himself into divine matters: 'He that is a searcher of majesty shall be overwhelmed by glory' (Pr. 25:27).

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.

that which was commanded--"the interdict" [TITTMANN]. A stern interdictory mandate is meant. And--rather, "Even if a beast (much more a man) touch," &c. or thrust through with a dart--omitted in the oldest manuscripts. The full interdict in Exo 19:12-13 is abbreviated here; the beast alone, being put for "whether man or beast"; the stoning, which applies to the human offender, alone being specified, the beast's punishment, namely, the being thrust through with a dart, being left to be understood.