Hebrews 12:1. Wherefore, seeing— The word also in our translation of this verse should by all means be expunged. The connection is this: "Seeing, therefore, that we Christians are, as it were, surrounded with this great number of believers, as the spectators and witnesses of our conduct, who at the same time encourage us to follow the example of their faith and patience, that we may be hereafter rewarded with them; Let us lay aside every thing that would hinder us, &c." The word witnesses refers to the Olympic race, where persons not only stood in great crowds to observe the contest, but many were appointed to stand at the goal or mark, to observe who reached it first, and give evidence in favour of the conqueror, who obtained the crown according to their testimony. Preserving this allusion, the words laying aside every weight, or incumbrance, will need no further illustration. We must not understand by the word Ογκος, rendered weight, any particular vice, such as pride, vanity, ambition, or whatever may elate us (which this term sometimes signifies); but any thing and every thing which is burdensome to a Christian in acting steadily and uniformly, according to the will of our Lord: and consequently the word sin is to be understood, not as spoken of any one sin, but of every sin which is apt to get round us, and entangle us, and thus to hinder us in our course;— ευπεριστατον . "This is a very difficult word, says Parkhurst, being found in no Greek writer before the time of the apostles. After examining various interpretations of it, both ancient and modern, I acquiesce (says he) in Chrysostom's exposition;—which easily encompass or surrounds us." It seems very probable, that in this epithet the apostle alludes to the long flowing garments of the ancients, which if not put off in running a race, would cling about their legs, and impede their course.

Hebrews 12:2. Looking unto Jesus— As an example of patience under sufferings, which ought to be imitated by his disciples; as one gloriously recompensed in his human nature for the sufferings that hesustained in it; and as one who will give to his faithful people the same happy repose after their sufferings; He having, as the Author of their faith promised, and being able, as the Finisher of their faith, to confer, that glorious recompence, ch. Hebrews 10:35-36. It is not said of our faith, but only της πιστεως, of the faith, or faith in general. The word αφορωντες, looking, properly signifies, our taking off our regard to other things, that we may fix them upon Christ. Some have thought that Christ is called the author and finisher of our faith, in allusion to the judges of the games, Heb 12:1 who set laws before the contenders, whereby they were to govern themselves, and then adjudged the crowns to the conquerors. Thus Christ eases his faithful people of their burdens, animates their faintness, retards the progress of their enemies, and will at length set upon their heads that beautiful diadem which he hath purchased with his own blood. Dr. Heylin, and several others, render the next clause, Who, instead of the joy that lay before him,—meaning the honour and happiness that he might have enjoyed in the present world; but the word προκειμενης has so evident a reference to the first verse, that it renders this interpretation very unlikely: besides, the word αντι may well signify set against that joy; and then the meaning will be, that he despised the shame of the cross, in comparison of the joy set before him. Nor can we imagine any love more disinterested than that, which should make his recovering sinners to God and happiness the great joy of his heart; and, in subserviency to the divine glory, the great motive of his actions and sufferings.

Hebrews 12:3. Consider him— The original word αναλογισασθε is very emphatical: it is a metaphor taken from arithmetical and geometrical propositions; so that it signifies the great accuracy and exactness, with which they should consider the Author and Finisher of their faith, and especially the analogy between his case and their o

Hebrews 12:4.— The apostle having encouraged the Hebrews by the examples of others who had patiently suffered for truth and holiness, especially that of Christ, now adds, that they were not yet called out to suffer to the death, and they ought to look on their sufferings as chastisements of a father's hand, and patiently endure them for two reasons; both because every father corrects his children, and because God designed to promote their welfare by chastising them. If others did not faint, when they suffered to the death in the cause of truth and holiness, much less should the Hebrew Christians faint, when they were not called to resist unto blood, or to lay down their lives for the gospel.
Ye have not yet resisted, &c.— "Your case, trying as it may seem to you, does not come up to that of your Saviour: you have not yet resisted in the contests for Christ's religion so far as to lose your lives. Though wicked men have troubled you, and you have endured much struggling, in opposing their wickedness, yet hitherto your lives have been safe." Several commentators have observed, that there are many Agonistical terms in this context. The passage before us may allude to the boxers, who fought erect, with their hands stretched out, and were often not only besmeared with blood, but sometimes killed by the blows of the cestus.

Hebrews 12:6. For whom the Lord loveth, &c.— There seems to be a beautiful gradation in these words: to receive, here signifies to have a particular regard for. Comp. Isa 42:1 in the LXX. and see Proverbs 3:11-12.

Hebrews 12:8. Then are ye bastards, and not sons— The meaning is, "No care is taken of you; no concern is shewn about your welfare."

Hebrews 12:9. Furthermore, we have had fathers, &c.— The awful, yet tender insinuation at the end of the verse, of the terrible consequences of rebellion against the Father of Spirits, (in which there is an allusion to the capital punishments to be inflicted on a disobedient child, (Deuteronomy 21:18.) is very remarkable; and an instance of the apostle's forcible manner of suggesting the most weighty thought, sometimes in an oblique way, and in very few words. Some would read this verse interrogatively: Have we then had fathers in the flesh, &c. and reverenced them? &c.

Hebrews 12:10. For a few days— For a short time; during our childhood. They kept us under discipline, as they thought most proper. The phrase for a few days, may be applied both to our earthly parents, and our Heavenly Father; and it contains a beautiful and comfortable intimation, that this whole life, when compared with our future being, is but as a few days; indeed infinitely less than the days of childhood to those of the longer life of man upon earth. For the last clause, see 1 Peter 1:15-16. 1 John 3:2.

Hebrews 12:11. It yieldeth the peaceable fruit, &c.— "Though at first all chastening is in itself matter of grief, and not of joy, yet afterwards it produces quiet of mind, and such inward peace, in the progress of holiness and goodness, as abundantly compensates the grief at first felt by those who are exercised thereby; γεγυμνασμενοις ; not only corrected, but instructed and edified; setting themselves to search out the proper lessons, which afflictive dispensations are intended to teach." As it is plain from this word, that the apostle alludes to the Grecian games, possibly by the peaceable fruits of righteousness, he may refer to the crowns of olive given to the victors in the Olympic races, which was an emblem of peace.

Hebrews 12:12. Wherefore, lift up the hands, &c.— It is certain that these are likewise Agonistic phrases: Dr. Heylin renders the verse, Invigorate then your hands which are remiss, and your knees which are feeble. "It is a proverbial phrase, says he, importing the renewed force with which a man is animated, when he makes a firm and solemn resolution."

Hebrews 12:13. And make straight paths, &c.— Dr. Heylin paraphrases the verse thus: Make even paths for your feet, that the lame ancle may not be sprained, but on the contrary recover strength; that is, says he, "Order your course of life so, as to avoid the occasions of sin; those especially, wherein you are more liable to relapse, either by constitutional infirmity, or evil habits before indulged." Such dangerous occasions are spoken of as offendicula, stumbling-blocks in our way;—the metaphor is continued in the sequel, which instructs the sincere believer or genuine penitent in a matter of great moment, and very pertinent to what was said just before, of making fresh resolutions, &c. It also coincides with the important admonition in the beginning of this chapter, that we should cast aside every weight, &c.

Hebrews 12:14.— The sacred writer now proceeds to exhort the Hebrew Christians to the exerciseofuniversalpeacewith believing Gentiles, as well as with the believing Jews, and to the practice of holiness, that so they might not fail of that glorious reward which was purchased and provided for them by the atonement of the blood of the covenant. He sets home this exhortation, by observing, that they were not now called to the profession and privileges of Judaism, but of Christianity; and that therefore they ought to live in peace with all Christians, and to receive the uncircumcised believers into their communion in a peaceable manner, and to keep themselves interested in the favour of God, by the experience and practice of sincere and universal holiness.

Hebrews 12:15. Looking diligently, &c.— "I have been earnestly exhorting you to cultivate holiness in your own hearts and lives; and I must farther press it upon you, that you endeavour to maintain a friendly and brotherly inspection over each other. Look to it, therefore, with the greatest attention and care, for yourselves and one another, lest any one, by apostacy from the Christian religion, fall short of the grace of God, under the day of grace and dispensation of the gospel; lest any root of bitterness and poison, springing up unheeded, occasion trouble to the society in general, and by it, before you are aware, many be disturbed and defiled, through the contagion of so bad an example."

Hebrews 12:16. Lest there be any fornicator— We must not imagine that the apostle here mentions Esau as an example of the crime of fornication; for nothing appears in the history to shew that Esau was more guilty of this sin than any one else, who in those days had many wives; though polygamy is utterly inconsistent with the gospel dispensation. Esau is called a profane person, because, as a prophetic blessing went with the birth-right, there was a most profane contempt of it in the infamous bargain here referred to: and as an eagerness in the gratification of appetite would naturally imply a contempt of spiritual and divine blessings, sacrificed to such gratifications; it was properly expressed by profaneness. Instead of one morsel, the Greek may be more properly rendered one mess. Dr. Heylin renders it a single meal. The apostle keeps in view the point of falling from the grace of God; which if any man do, it may be no more in his power to retrieve it, than it was in Esau's to recover the blessing which he had despised.

Hebrews 12:17. For ye know— And you know that afterwards, when he was desirous to inherit the benediction, he was judged unworthy of it; nor could he find any way to change the mind of Isaac, although he sought it earnestly, and with tears. Heylin.

Hebrews 12:18. For ye are not come, &c.— What here follows is assigned as a reason to confirm the preceding advice; namely, that they should follow peace with all men, and continue in the grace of God, Hebrews 12:14-15. The motive hereto is briefly this: "Because you are not come to Sinai, but to Sion. You must maintain peace with, and receive to your communion, not only your brother Jews, but also the uncircumcised believers; because you are not come, as your ancestors once came, to mount Sinai, where the law was given to none but the Jews; but you are come to mount Sion, to which all believers pertain." When the apostle exhorted them not to fall from the grace or favour of God, Heb 12:15 he thereby represented the gospel, as the dispensation of the grace of God. He now sets himself to prove this, by observing, that the law spoke nothing but terror, Heb 12:18-21 whereas the gospel discovers abundant grace, particularly a Mediator,—his atoning blood,—the happiness of heaven, and the eternal glories of the New Jerusalem: (Hebrews 12:22-24.) and every thing the apostle says concerning these two different states, will be found to answer one or other, and often both of his purposes; namely, to excite the Hebrews to follow peacewith all men, and to continue in the grace of God. Instead of the mount that might be touched, Dr. Heylin reads very properly, to a palpable mountain: For the apostle does not mean that it was lawful or allowed that the Israelites should touch this mountain, while the law was giving; (for he observes this was forbidden, Hebrews 12:20.) but that it was a real, material, earthly mountain, whichwas in itself capable of being touched or felt; while mount Sion is a spiritual thing which cannot be touched.

Hebrews 12:21. And so terrible was the sight, &c.— "The appearance was so dreadful that Moses himself,who was happy in such unparalleled degrees of the divine favour, and accustomed to converse with God in so intimate a manner, when urged by the people to act as their mediator in this awful transaction, said, though I consent to undertake the charge, I do nevertheless exceedingly fear and tremble." This circumstance is not recorded in the Mosaic history; but most probably it was well known to the Hebrews by the means of tradition: for they had so great a veneration for the character and honour of Moses, that they would have been vehemently enraged with the apostle, if they had not themselves been conscious of the truth of the apostle's assertion.

Hebrews 12:22. But ye are come unto mount Sion, &c.— There seems to be throughout this whole period a reference to the manifestation which God made of himself upon mount Sion, as being milder than that upon mount Sinai, and the heavenly society with which Christians are incorporated, is considered as resembling the former, (that is, mount Sion,) in those circumstances in which it was more amiable than the latter. Sion was the city of God: in the temple which stood there, cherubims were the ornaments of the walls, both in the holy and most holy place, to signify the presence of those myriads of angels, who attended at the giving of the law, and are present in the true heavens. There (in the city of Sion) was a general assembly and congregation of the priests, who were substituted instead of the first-born: there was God, as the supreme Judge of controversies, giving forth his oracles; the high-priest was the mediator between God and Israel; and the blood of sprinkling was daily used.

Hebrews 12:23. To the general assembly— The word Πανηγυρις properly signifies a stated convention upon some joyful and festive occasion; particularly it is applied to the concourse at the Olympic games: in which view it expresses a very elegant and lively opposition to the case of the Israelites; who were struck with a general terror, when they were convened before mount Sinai. The first-born are all such as inherit the birth-right; that is, all the faithful saints of God. The words, of all, are thought to have a peculiar emphasis here; implying that God will judge all mankind, both Jews and Gentiles. (See Romans 3:30.) whence the inference is easy, that we ought to follow peace with all men, and to receive to communion all such as God justifies, The spirits of just men made perfect means the souls of such as enjoy complete happiness with God in heaven, so far as may consist with the separate state.

Hebrews 12:24. To the blood of sprinkling,— We who have joined ourselves to Christ, have engaged ourselves to adhere to the blood of Christ, offered by him, either as our High-priest in heaven, or as ratifying the covenant of which he is the Mediator—Blood, which though shed by wicked hands, yet has a quite different tendency from that of righteous Abel: for Abel's blood cried unto God from the ground for vengeance, and the consequence was, that Cain was hid from God's face; whereas the blood of Christ speaks goodness and favour, comfort and peace, and the enjoyment of God's presence for ever.

Hebrews 12:25. See that ye refuse not him that speaketh.— That is, Jesus, the Mediator of the new covenant. Dr. Sykes paraphrases the verse well, thus: "Look to it, therefore, and see that you do not, as your fathers did, refuse to attend to him who hath now spoken to you [by this gracious dispensation]; for if every transgression received a just recompence of reward, and your fathers were so strictly punished, who refused to regard him that spake to them from mount Sinai, how much more may we expect to be punished, if we pay no regard to him who came down from heaven,—even the Son of God, who in these last days hath spoken to us from the Father." See ch. 3 John 1:3; 3 John 1:33 John 1:3:13.

Hebrews 12:26. Whose voice then shook the earth:— It is generally granted by the spiritual commentators, that the person who spoke on earth, and he who spake from heaven, is the same great Messenger of the covenant; in which view the argument of the apostle is taken from the different manner of speaking: his speaking on earth being accompanied with earthly signs and circumstances; whereas his speaking from heaven means his coming down from heaven, appearing in the human nature, and declaring heavenly things, more glorious than the law. The speaking here mentioned, refers particularly to the alterations made in the constitution of religion, and to the new dispensation; and must be considered not as introductory to, but consequent upon the coming of the Messiah.

Hebrews 12:27. And this word, Yet once more, &c.— "And it is evident that this expression, Yet once more, or, For the last time, not only signifies the removal and change of the things there said to be shaken,—(that is, of the ordinances of Moses,) as of things which were made and constituted only for a time; but also strongly intimates, that he would introduce thereby a dispensation tobe changed no more; that the thing not to be shaken any more, might be set up and remain fixed on a perpetual basis; even that eternal kingdom of righteousness and peace, which God hath established by Christ Jesus his Son." See Exodus 19:18. Haggai 2:6-7.