返回Chapter 12
Chapter 12
Chapter Twelve
Heb. 12:1. Therefore we also, having around us such a cloud of witnesses,
He did not say "rising above us," but "around," that is, encompassing us from all sides. By witnesses he means not only persons of the New Testament, but also of the Old Testament, and these latter bore witness to the greatness of God, such as the three youths, and Daniel, and all the prophets. He did not say "all the multitude," but "cloud," as most fitting in the present instruction. Since those to whom the apostle was writing were engulfed by the fire of afflictions, he says that the remembrance of the witnesses, like a cloud, encompassing you from all sides, will refresh you.
Heb. 12:1. Cast off from ourselves every burden
That is, the burden of earthly occupations and the care for them. For, he says, this is nothing other than a vain burden. So why do you grieve at being freed from them?
Heb. 12:1. The sin that so easily entangles us
Either easily mastering us, or easily able to bring us into trouble. For if we so desire, we easily submit to sin. Or through sin one easily falls into trouble, for there is nothing so dangerous as sin.
Heb. 12:1. and with patience let us run the race that is set before us,
Let us run. He did not say: let us fight, or: let us struggle, but points out what was easiest in the matter of the contest; he did not say: let us intensify the contest, but: let us remain in that very contest. Some must strive through abstinence, others through mercy, others through some other virtue; but you—"with patience." For that is what you need, as was also said above.
Heb. 12:2. Looking unto Jesus, the author and finisher of faith,
That is, if we desire to learn the feat of endurance, let us look to Christ, just as those learning crafts look to their teachers, as He Himself also said: "Learn from Me" (Matt. 11:29), and again: "If they have called the master of the house Beelzebub, how much more those of his household"; and: "A disciple is not above his teacher" (Matt. 10:24–25). What then do the words "the author and perfecter" mean? That is, He Himself implanted faith in us from the beginning: for "You did not choose Me," He says, "but I chose you" (John 15:16); and He Himself also perfects it, so that you may possess the most perfect faith.
Heb. 12:2. Who, instead of the joy that was set before Him, endured the cross, despising the shame,
For it was possible for Him not to suffer and not to die: being sinless, He was not subject to death, as He Himself says: "the prince of this world comes, and has nothing in Me" (John 14:30). Therefore, if He had not willed it, He would not have been crucified, as He Himself also said: "I have power to lay down (My life)" (John 10:17–18). Yet "He endured the cross," that is, not simply death, but a shameful one, and despised the disgrace of such a death. He did not say "despised sorrow," for He bore it without sorrow.
Heb. 12:2. and sat down at the right hand of the throne of God.
Do you see the end of patience, where it leads, which he also said in another place: "therefore God also highly exalted Him" (Phil. 2:9), speaking with respect to the flesh. So then, He is able to repay you also for the afflictions endured for His sake. For the throne at the right hand shows His equality with the Father.
Heb. 12:3. Consider Him who endured such reproach against Himself from sinners,
If anyone thinks about the sufferings of fellow servants like himself and receives sufficient consolation, how much more will reflection on the sufferings of the Master, who endured such "abuse," that is, mockery, reproaches, blows to the face — things that contradicted His teaching — the cries before Pilate, and finally, the cross. It is expressively said: "such," that is, enduring unto death, and moreover — with robbers, and moreover from sinners, evidently pagans, or even the Jews themselves.
Heb. 12:3. So that you may not grow weary and faint in your souls.
Reflection on Christ will elevate your souls and restore your nerves, and will not allow you to grow weak and fall into despair under oppressions.
Heb. 12:4. You have not yet resisted unto blood,
There are two kinds of consolation, opposite to one another: one is when someone says to another, "You have suffered much, remember this"; the other is when they say, "You have not yet endured anything great." The first encourages a weary soul that has many witnesses of its suffering; the other humbles a soul that intends to exalt itself and rouses a careless one. Paul now uses both of these kinds with regard to the Hebrews. For having said above that they "endured a great struggle of sufferings" (Heb. 10:32), and having persuaded them to imitate their former selves, he now, on the contrary, shows that they have not yet accomplished anything worthy of praise, lest they become proud. And notice his wisdom. Having reminded them of the Old Testament saints who endured such great sufferings, and of the Lord Himself, he then shows that their afflictions are insignificant. For, he says, you have not yet reached the point of death; you endure persecutions and the plundering of property, but Christ went as far as death. By the word "struggled" he shows that although sin strongly resists them in some way, they remain firm and strong in the fight — one that is, admittedly, not yet favorable, but rather easy.
Heb. 12:4. Struggling against sin,
Against the devil, who is sin itself, as its inventor and instructor; or against sin itself and its shameful passions, which are hostile and destructive to us.
Heb. 12:5. and you have forgotten the exhortation,
You have sunk so low and grown so weak that you have forgotten even the words calling you to courage, though you have not yet endured anything great. For great and praiseworthy sufferings often produce forgetfulness of what is necessary.
Heb. 12:5. which is offered to you, as sons: my son! do not despise the chastening of the Lord, (Cf. Prov. 3:11)
For Solomon speaks not to his own sons, but to all who are able to hear, and of course to you as well: therefore he adds: "as."
Heb. 12:5. Do not lose heart when He rebukes you. (Cf. Prov. 3:11)
Thus, temptations are sent by God; and if by God, then undoubtedly for our benefit. For either He Himself is pleased to subject us to temptations first, so as thereby to deliver us from sins, or He permits them for the sake of testing and for greater rewards.
Heb. 12:6. For whom the Lord loves, He chastens; and scourges every son whom He receives. (Cf. Prov. 3:12)
Among those loved by God, one cannot find anyone who would be without sorrows. But are not robbers and thieves also subjected to scourging? Are they then sons? No. For he did not say that everyone who is scourged is a son, but: every son is subjected to scourging. Thus, robbers are scourged not as sons, but are punished as evildoers. Having said here first that He "chastens" (παιδεύει), he then added: "scourges" (μαστιγοῖ) so that you would understand the scourging of a son not in the sense of vengeance for evil, but in the sense of instruction. "Whom He receives," that is, whom He admits to Himself, whom He accepts more frequently in comparison with others, whom He draws near as a close friend.
Heb. 12:7. If you endure chastening, God deals with you as with sons. For what son is there whom a father does not chasten?
Heb. 12:8. If you remain without chastisement, of which all have become partakers, then you are illegitimate children and not sons.
Using the example of those whom they thought were abandoned by God, he shows them that they were an object of God's care. For if you were free from afflictions, it would turn out that you are illegitimate children, and not sons. For what father concerns himself with the upbringing and chastity of illegitimate sons? But since you are subjected to oppression, your life is therefore chaste and temperate — just as all the aforementioned were evidently righteous, who were also called sons of God: evidently, it does not contradict this that God treats you as sons and cares for you, so that you, being undisciplined, would not fall away, and so that He would not deprive you of your inheritance on account of this.
Heb. 12:9. Furthermore, if we, being chastened by our fleshly parents, feared them, shall we not much more be subject to the Father of spirits, and live?
Based on their own circumstances, he again shows that it is necessary to endure. For if, when our fathers according to the flesh disciplined us, we did not dare to withdraw, but, being subjected to shame, patiently bore everything they inflicted upon us, then how much more now, when God disciplines us. Notice, he did not say: let us endure all the more, but: "we should submit," showing that not to endure afflictions is the act of an adversary and enemy of God. "Father of spirits," either of gifts, or of incorporeal powers, or, what is closest of all, Father of souls. For in contrast to fleshly fathers, he called Him spiritual. And he added: "that we may live," in order to show that the one who does not obey does not even live, for he is outside of God, Who is life.
Heb. 12:10. They disciplined us for a short time as seemed best to them;
"According to their own will." Of course, what is pleasing to the father does not benefit the son, for many teach even shameful things. "For a few days." For they cannot train us at all times so as to make us perfect. For either the death of the father, or the coming of age, or the stubbornness of the son puts an end to the training; but God, always training, can make perfect.
Heb. 12:10. But He [disciplines] for our benefit, so that we may share in His holiness.
God conducts His discipline for our benefit, not in order to receive anything from us, but to make us even more partakers of His holiness, that is, of His purity, so that, he says, we might become capable of receiving His blessings. Thus, discipline is a partaking of holiness, and this is entirely natural, for it turns the soul toward the holy God, not allowing it to turn toward anything human.
Heb. 12:11. All chastisement for the present seems not to be joy, but grief;
Again from a common thought he took occasion for persuasion and says: "all chastening," both divine and human, "seems not to be joy, but grief." He excellently says: "seems," for in reality it is not grief. For how could it properly be grief, being the mother of joy? But with reference to us, who are discontented with discipline, it is said: "seems."
Heb. 12:11. But afterward it yields the peaceful fruit of righteousness to those who have been trained by it.
What does "peaceful" mean? – that is, unshakeable, easy, pleasant. For the one who grieves feels turmoil, while the one who rejoices feels a certain lightness and tranquility. This is the fruit of righteousness, because God, being righteous, gives rest there to those who were grieved in this age. See then that he calls discipline exercise (γυμνασίαν), since it strengthens believers and makes them, as it were, athletes and more steadfast. So why do you avoid that which strengthens your souls?
Heb. 12:12. Therefore strengthen the hands that hang down and the feeble knees.
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.
Heb. 12:13. "And make straight paths for your feet" (Cf. Prov. 4:26), "so that what is lame may not be turned aside, but rather be healed."
Here he speaks as if to runners, as he also said above: "let us run with patience." So he says: "make straight paths for your feet." A "path" is either the track of a running chariot imprinted on the ground (a rut), or the place beneath the feet of those who run. So he says, let your paths, or your ways, be easy and level, that is, let there be nothing rough and sorrowful and uneven in your souls, but walk straight, without grief and easily, lest the lame, that is, those who by nature are disposed to excessive faintheartedness, like the Jews, for such is that people, or those who are lame with respect to faith in what is to come, be compelled to go astray, and through this your feet be turned aside from the path, that is, lest you become utterly wicked. For one who is overcome by natural or initially accidental faintheartedness, not strengthening himself but yielding to it more and more, imperceptibly reaches the utmost degree of despair, so that from that point it becomes difficult to restrain him. But make every effort that your lameness be healed quickly, that is, if you still have any unbelief up to now, correct yourselves quickly. For is there any place for unbelief in the patient person? See how he openly introduces the idea of repentance, and note that this is directed against the Novatians.
Heb. 12:14. Strive to have peace with all men
What he said above: "let us not forsake the assembling of ourselves together" (Heb. 10:25), he does now as well, leading to love. And he urges to be at peace not only with friends, but also with enemies. For he says, "if it be possible, as much as lieth in you, live peaceably with all men" (Rom. 12:18). And if you have such a disposition, then under afflictions you will not lose heart. Pay attention also to the word "have," that is, strive, drawing to yourselves, to firmly hold peace even with people who are far away.
Heb. 12:14. and holiness,
That is, purity: if someone is unmarried – preserving virginity; if in marriage, then – chastity: not because marriage is a holy thing, but because through the lawful relationship it preserves unimpaired the holiness from baptism.
Heb. 12:14. Without which no one shall see the Lord.
For neither fornicators, nor adulterers, nor the effeminate, nor abusers of themselves with mankind shall inherit the Kingdom of Heaven (1 Cor. 6:9–10). As the Lord also says in the Gospel: "Blessed are the pure in heart, for they shall see God" (Matt. 5:8).
Heb. 12:15. Watch out, lest anyone fall short of the grace of God;
Just as someone, traveling a long road accompanied by many people, says: see to it that no one falls behind. For I am concerned not only that you do not draw close, but that you also watch over others, that is, visit, inquire, investigate regarding the weak: if even one were to be last, that he not be neglected either. And he calls faith and good conduct and future blessings the grace of God, for all these things are from grace.
Heb. 12:15. Lest any bitter root, springing up, cause harm,
This is found in Deuteronomy (Deut. 29:18). He took the metaphor from plants. What he says in another place: "a little leaven leavens the whole lump" (Gal. 5:9), he says here as well, so that no wicked person be admitted to the destruction of the majority: cut off the root of bitterness, that is, of sin, lest it spring up, that is, lest it make others the same. And that sin is bitter, that there is nothing more bitter — this was known by those who after committing it are gnawed by conscience. Note, he did not say: a bitter root, but: a root of bitterness; for a bitter root can bear sweet fruits, but a root of bitterness, that is, the source and cause of that very bitterness, can never bear sweet fruit.
Heb. 12:15. and so that many would not be defiled by them;
For, seeing the ungodly, the frivolous enter into rivalry with them and thus defile their souls. Therefore, let such roots be cut down.
Heb. 12:16. lest there be any fornicator, or profane person, as Esau, who for one morsel of food sold his birthright.
He does not say that Esau was a fornicator, but stop here: "lest there be any fornicator among you." For although he hints that some among them were vile, he does not wish to expose them, but feigns ignorance so that they might be corrected. Then again he said: "or profane person,... like Esau," that is, insatiable, worldly, one who defiles and tramples upon what is spiritual; for he gave away, and moreover for "one morsel of food," the privilege of the birthright given to him by God (Gen. 25). This is what "profaneness" is, namely contempt for what is divine. Here he shows them what an evil thing negligence is, because the elder, having fallen into faintheartedness and not having withstood the desire to eat, became the younger.
Heb. 12:17. For you know that afterward, when he desired to inherit the blessing, he was rejected;
He was rejected by the words of his father: "Behold, I have made him lord... what then shall I do for you, my son?" (Gen. 27:37). Some, however, explain that he "was rejected" by God. So then, first, he was rejected by God. For God was the cause of the deceived Isaac blessing Jacob. As for the rejection that followed after this, when he sought the blessing, one must think it was on the part of the father, or at one and the same time from both; for it is clear that the father also rejected him by the will of God.
Heb. 12:17. He could not change his father's mind, even though he begged him with tears.
So, does Paul deny repentance here? By no means. In what sense, then, does he say, "for he found no place of repentance, though he sought it carefully with tears"? First, understand the word "it" (αὐτήν) not as referring to "repentance," but to the blessing (εὐλογίαν); "for he found no place of repentance" is parenthetical. For is it a matter of repentance to say, "The days of mourning for my father are at hand; then I will slay my brother Jacob" (Gen. 27:41)? Thus, "he found no repentance" because he did not seek it as he ought to have. For even though he wept, it was not with tears of repentance, but of envy and enmity, since he could not bear or accept another's superiority over him, just as Cain's "sorrow" was not the fruit of repentance but of envy, and he became a murderer. So this either has the meaning I have stated, or it means that Paul very wisely frightens those who have not yet fallen, expressing the idea that for great sins there is no place for repentance; he does this with the aim of guarding them from falling through fear. But when he saw that some had fallen, he again exhorts them not to despair, as also in the Epistle to the Galatians: "My little children, of whom I travail in birth again until Christ be formed in you" (Gal. 4:19). Thus, Paul does not deny repentance here, but safeguards believers against falling.
Heb. 12:18. You have not come to the mountain that could be touched and that burned with fire, nor to darkness and gloom and tempest,
Heb. 12:19. not to the sound of a trumpet (cf. Exod. 19:19)
He shows that if they do not endure and at the same time do not believe in the promises, they are far more guilty than those under the Old Testament. And see how he makes the comparison. Having shown the superiority of the New Testament over the Old in many respects, as is already known, he now sets forth also the great and wondrous events of the Old Testament that took place on Mount Sinai (Deut. 5:22), and shows that they are insignificant and cannot be compared with the events of the New Testament. For there, he says, were many figures for the frightening of that infantile people. He adds also "fire," to reveal the punitive power of the Lawgiver and so that He might immediately appear fearsome. The "cloud" and "darkness" pointed to the significance of the Old Testament as a shadow. For if that covenant was a figure, then it is clear that until the truth came, the figures were obscure, which is why they did not know what they signified. Through them also the invisible things of God were revealed. For, he says, the cloud is the footstool of His feet. And the storm roused the heedless Hebrews to attention. And the trumpets signified, as it were, the presence of the King. For this will also occur at the second coming of Christ.
Heb. 12:19. and the voice of words, which those who heard begged that no more word be spoken to them,
For they heard God speaking, so that the legislation would be worthy of faith and so that they would not think these were the words of Moses. In general, the voice of God is terrifying, while that of Moses is weak. Therefore they refused to listen to God, saying to Moses: "You speak with us... let not God speak with us" (Exod. 20:19).
Heb. 12:20. For they could not endure that which was commanded:
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.
Heb. 12:20. If even a beast touches the mountain, it shall be stoned (or struck by an arrow);
Heb. 12:21. So terrifying was the sight,
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.
Heb. 12:21. that Moses also said: "I am in fear and trembling." (Cf. Deut. 9:19)
If the great Moses, who entered the cloud, felt this way, then how much more so the people?
Heb. 12:22. But you have come
You did not draw near, but stood afar off; yet you have approached. Do you not see the superiority?
Heb. 12:22. To Mount Zion and to the city of the living God, to the heavenly Jerusalem
Instead of Sinai, we have the spiritual mountain Zion and the spiritual city Jerusalem, that is, heaven itself, and not the wilderness, as they had.
Heb. 12:22. And to myriads of Angels,
Heb. 12:23. To the festal assembly
Instead of a people, we have myriads of angels; instead of fear, joy, which is what is signified by the word "celebrating." For where there is a celebration, there is joy. And so, this celebration takes place among the angels.
Heb. 12:23. And to the church of the firstborn, who are written in heaven,
He calls the firstborn those believers who are dedicated to God, sanctified, whose names are in the book of life, just as the Lord said to His disciples: "your names are written in heaven" (Lk. 10:20). And since God is the Father of all, all people are His sons; but the firstborn among them are those who have believed and are especially worthy of adoption. Or all believers in general are called sons; but the firstborn are those who have pleased God and who, for their word and their life, were deemed worthy to be messengers of God.
Heb. 12:23. and to God, the Judge of all,
Here he also frightens them. For He is the Judge of all, not of the Jews only, but of all believers. Therefore, fear this. He shows along with this also their advantage over those of the Old Testament, that those could not endure even the words alone and did not dare to approach even the mountain — but you have approached the Judge Himself, that is, Christ. "For the Father judges no one, but has given all judgment to the Son" (John 5:22).
Heb. 12:23. and to the spirits of the righteous who have attained perfection,
That is, to souls that have proven glorious and perfect before God, evidently by virtue of faith, as he clearly showed: and you will be united with them, if you imitate them.
Heb. 12:24. and to Jesus the Mediator of the new covenant,
Not to the servant Moses, but to our Lord Jesus.
Heb. 12:24. And to the Blood of sprinkling,
That is, of purification. For the Blood of Christ, having sprinkled us, purified and sanctified us.
Heb. 12:24. Speaking better than Abel's.
Did the blood of Abel speak? Yes. For it is said: "the voice of your brother's blood cries out to Me" (Gen. 4:10). Or what was said above, that same thing it speaks even now, known and celebrated by all. But the Blood of Christ utters a brighter and clearer voice, crying out by its very deed that It has sanctified all. But it also speaks in another way: where there is no pure thought, it awakens and urges one to speak out. For "the Spirit Himself intercedes... with groanings that cannot be uttered" (Rom. 8:26). And Saint Cyril of Jerusalem understood it further in this way: that the blood of Abel cried out against murder, but the Blood of Christ intercedes for us before His Father.
Heb. 12:25. See that you do not turn away from Him who speaks.
"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.
Heb. 12:25. 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.
Heb. 12:25. 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.
Heb. 12:26. Whose voice then shook the earth,
Do you not see that the One who spoke then was the very Same One who now prophesies to us from heaven? For His voice then, at the time of the giving of the Law, shook the earth.
Heb. 12:26. And Who has now given such a promise: "Yet once more I will shake not only the earth, but also the heaven."
We learn of two earthquakes from Scripture: the first was at the giving of the law on Sinai, as David says: "the earth feared" (Ps. 76:9); the second was at the manifestation of Christ in the flesh. For it is said: "all Jerusalem" "was troubled" (Matt. 2:3) and: "the idols of Egypt shall be moved" (Isa. 19:1). For they were shaken, that is, they were deprived of such a state as to deceive those who nourished them, and their power was cast down. Therefore, the expression "yet once more" indicates the third shaking, which will happen after the second coming, or the renewal at the end of the world, when all things will be changed, passing from corruption to incorruption. This is spoken of by the prophet Haggai (Hag. 2:7).
Heb. 12:27. The words "once more" signify the transformation of that which is shaken, as something created,
That is, the change of corruptible creation, which by its very nature is capable of wavering; since it was created, that is, received a beginning of existence, it undoubtedly also has an end. For everything created received a beginning, and therefore, by its very nature, also has an end. And the angels are not infinite by nature; but they received immortality by divine grace.
Heb. 12:27. That which is unshakeable may remain.
That is, the future blessings. For when everything corruptible is changed, then all that is appointed for the righteous will be incorruptible and unshakable, subject to no "shaking" or change.
Heb. 12:28. Therefore we, receiving a kingdom which cannot be shaken, let us hold fast to grace,
Since, he says, we shall be deemed worthy of blessings that are unchangeable and unshakeable, and shall receive such a kingdom, already receiving here the pledge of it — spiritual blessings, "let us hold fast to grace," that is, let us not grieve and lose heart, but let us give thanks both to Him who has already granted such things and who is yet to grant more.
Heb. 12:28. which we shall serve God acceptably,
"By which" (i.e., by grace we shall also serve — Ed.) — with thanksgiving. For if we are thankful, then we also serve acceptably, as though knowing what kind of Master we have. For if we do not give thanks both for deliverance from afflictions and for tribulation, then we do not serve acceptably either. Does some servant who grumbles against his master (for he who does not serve him as he ought grumbles) serve acceptably? Therefore he himself also says in another place: "do not grumble" (1 Cor. 10:10); and again: "do all things without grumbling" (Phil. 2:14). And for grumbling the Israelites died in the wilderness.
Heb. 12:28. with reverence and fear,
That is, let us say nothing reckless, nothing shameless, but let even our outward appearance express respect for people and "fear" before God.
Heb. 12:29. Our God is a consuming fire. (Deut. 4:24)
Having shown, on the one hand, that the Old Testament events inspire fear, and on the other, that in the New Testament there is nothing of the sort, he, lest they treat the gentleness with contempt, says: let us offer gratitude to God with reverence and fear. For the soul, giving in to despair during calamities, loses its shame. Or: our service must be performed with reverence and fear. For our God is a fire, and therefore we must have fear, lest He destroy us as negligent and indifferent. For it says: let the sons of Israel be reverent. This also provides them consolation, namely that we have such a God Who is able to consume our enemies.
Heb. 12:1. Therefore we also, having around us such a cloud of witnesses,
He did not say "rising above us," but "around," that is, encompassing us from all sides. By witnesses he means not only persons of the New Testament, but also of the Old Testament, and these latter bore witness to the greatness of God, such as the three youths, and Daniel, and all the prophets. He did not say "all the multitude," but "cloud," as most fitting in the present instruction. Since those to whom the apostle was writing were engulfed by the fire of afflictions, he says that the remembrance of the witnesses, like a cloud, encompassing you from all sides, will refresh you.
Heb. 12:1. Cast off from ourselves every burden
That is, the burden of earthly occupations and the care for them. For, he says, this is nothing other than a vain burden. So why do you grieve at being freed from them?
Heb. 12:1. The sin that so easily entangles us
Either easily mastering us, or easily able to bring us into trouble. For if we so desire, we easily submit to sin. Or through sin one easily falls into trouble, for there is nothing so dangerous as sin.
Heb. 12:1. and with patience let us run the race that is set before us,
Let us run. He did not say: let us fight, or: let us struggle, but points out what was easiest in the matter of the contest; he did not say: let us intensify the contest, but: let us remain in that very contest. Some must strive through abstinence, others through mercy, others through some other virtue; but you—"with patience." For that is what you need, as was also said above.
Heb. 12:2. Looking unto Jesus, the author and finisher of faith,
That is, if we desire to learn the feat of endurance, let us look to Christ, just as those learning crafts look to their teachers, as He Himself also said: "Learn from Me" (Matt. 11:29), and again: "If they have called the master of the house Beelzebub, how much more those of his household"; and: "A disciple is not above his teacher" (Matt. 10:24–25). What then do the words "the author and perfecter" mean? That is, He Himself implanted faith in us from the beginning: for "You did not choose Me," He says, "but I chose you" (John 15:16); and He Himself also perfects it, so that you may possess the most perfect faith.
Heb. 12:2. Who, instead of the joy that was set before Him, endured the cross, despising the shame,
For it was possible for Him not to suffer and not to die: being sinless, He was not subject to death, as He Himself says: "the prince of this world comes, and has nothing in Me" (John 14:30). Therefore, if He had not willed it, He would not have been crucified, as He Himself also said: "I have power to lay down (My life)" (John 10:17–18). Yet "He endured the cross," that is, not simply death, but a shameful one, and despised the disgrace of such a death. He did not say "despised sorrow," for He bore it without sorrow.
Heb. 12:2. and sat down at the right hand of the throne of God.
Do you see the end of patience, where it leads, which he also said in another place: "therefore God also highly exalted Him" (Phil. 2:9), speaking with respect to the flesh. So then, He is able to repay you also for the afflictions endured for His sake. For the throne at the right hand shows His equality with the Father.
Heb. 12:3. Consider Him who endured such reproach against Himself from sinners,
If anyone thinks about the sufferings of fellow servants like himself and receives sufficient consolation, how much more will reflection on the sufferings of the Master, who endured such "abuse," that is, mockery, reproaches, blows to the face — things that contradicted His teaching — the cries before Pilate, and finally, the cross. It is expressively said: "such," that is, enduring unto death, and moreover — with robbers, and moreover from sinners, evidently pagans, or even the Jews themselves.
Heb. 12:3. So that you may not grow weary and faint in your souls.
Reflection on Christ will elevate your souls and restore your nerves, and will not allow you to grow weak and fall into despair under oppressions.
Heb. 12:4. You have not yet resisted unto blood,
There are two kinds of consolation, opposite to one another: one is when someone says to another, "You have suffered much, remember this"; the other is when they say, "You have not yet endured anything great." The first encourages a weary soul that has many witnesses of its suffering; the other humbles a soul that intends to exalt itself and rouses a careless one. Paul now uses both of these kinds with regard to the Hebrews. For having said above that they "endured a great struggle of sufferings" (Heb. 10:32), and having persuaded them to imitate their former selves, he now, on the contrary, shows that they have not yet accomplished anything worthy of praise, lest they become proud. And notice his wisdom. Having reminded them of the Old Testament saints who endured such great sufferings, and of the Lord Himself, he then shows that their afflictions are insignificant. For, he says, you have not yet reached the point of death; you endure persecutions and the plundering of property, but Christ went as far as death. By the word "struggled" he shows that although sin strongly resists them in some way, they remain firm and strong in the fight — one that is, admittedly, not yet favorable, but rather easy.
Heb. 12:4. Struggling against sin,
Against the devil, who is sin itself, as its inventor and instructor; or against sin itself and its shameful passions, which are hostile and destructive to us.
Heb. 12:5. and you have forgotten the exhortation,
You have sunk so low and grown so weak that you have forgotten even the words calling you to courage, though you have not yet endured anything great. For great and praiseworthy sufferings often produce forgetfulness of what is necessary.
Heb. 12:5. which is offered to you, as sons: my son! do not despise the chastening of the Lord, (Cf. Prov. 3:11)
For Solomon speaks not to his own sons, but to all who are able to hear, and of course to you as well: therefore he adds: "as."
Heb. 12:5. Do not lose heart when He rebukes you. (Cf. Prov. 3:11)
Thus, temptations are sent by God; and if by God, then undoubtedly for our benefit. For either He Himself is pleased to subject us to temptations first, so as thereby to deliver us from sins, or He permits them for the sake of testing and for greater rewards.
Heb. 12:6. For whom the Lord loves, He chastens; and scourges every son whom He receives. (Cf. Prov. 3:12)
Among those loved by God, one cannot find anyone who would be without sorrows. But are not robbers and thieves also subjected to scourging? Are they then sons? No. For he did not say that everyone who is scourged is a son, but: every son is subjected to scourging. Thus, robbers are scourged not as sons, but are punished as evildoers. Having said here first that He "chastens" (παιδεύει), he then added: "scourges" (μαστιγοῖ) so that you would understand the scourging of a son not in the sense of vengeance for evil, but in the sense of instruction. "Whom He receives," that is, whom He admits to Himself, whom He accepts more frequently in comparison with others, whom He draws near as a close friend.
Heb. 12:7. If you endure chastening, God deals with you as with sons. For what son is there whom a father does not chasten?
Heb. 12:8. If you remain without chastisement, of which all have become partakers, then you are illegitimate children and not sons.
Using the example of those whom they thought were abandoned by God, he shows them that they were an object of God's care. For if you were free from afflictions, it would turn out that you are illegitimate children, and not sons. For what father concerns himself with the upbringing and chastity of illegitimate sons? But since you are subjected to oppression, your life is therefore chaste and temperate — just as all the aforementioned were evidently righteous, who were also called sons of God: evidently, it does not contradict this that God treats you as sons and cares for you, so that you, being undisciplined, would not fall away, and so that He would not deprive you of your inheritance on account of this.
Heb. 12:9. Furthermore, if we, being chastened by our fleshly parents, feared them, shall we not much more be subject to the Father of spirits, and live?
Based on their own circumstances, he again shows that it is necessary to endure. For if, when our fathers according to the flesh disciplined us, we did not dare to withdraw, but, being subjected to shame, patiently bore everything they inflicted upon us, then how much more now, when God disciplines us. Notice, he did not say: let us endure all the more, but: "we should submit," showing that not to endure afflictions is the act of an adversary and enemy of God. "Father of spirits," either of gifts, or of incorporeal powers, or, what is closest of all, Father of souls. For in contrast to fleshly fathers, he called Him spiritual. And he added: "that we may live," in order to show that the one who does not obey does not even live, for he is outside of God, Who is life.
Heb. 12:10. They disciplined us for a short time as seemed best to them;
"According to their own will." Of course, what is pleasing to the father does not benefit the son, for many teach even shameful things. "For a few days." For they cannot train us at all times so as to make us perfect. For either the death of the father, or the coming of age, or the stubbornness of the son puts an end to the training; but God, always training, can make perfect.
Heb. 12:10. But He [disciplines] for our benefit, so that we may share in His holiness.
God conducts His discipline for our benefit, not in order to receive anything from us, but to make us even more partakers of His holiness, that is, of His purity, so that, he says, we might become capable of receiving His blessings. Thus, discipline is a partaking of holiness, and this is entirely natural, for it turns the soul toward the holy God, not allowing it to turn toward anything human.
Heb. 12:11. All chastisement for the present seems not to be joy, but grief;
Again from a common thought he took occasion for persuasion and says: "all chastening," both divine and human, "seems not to be joy, but grief." He excellently says: "seems," for in reality it is not grief. For how could it properly be grief, being the mother of joy? But with reference to us, who are discontented with discipline, it is said: "seems."
Heb. 12:11. But afterward it yields the peaceful fruit of righteousness to those who have been trained by it.
What does "peaceful" mean? – that is, unshakeable, easy, pleasant. For the one who grieves feels turmoil, while the one who rejoices feels a certain lightness and tranquility. This is the fruit of righteousness, because God, being righteous, gives rest there to those who were grieved in this age. See then that he calls discipline exercise (γυμνασίαν), since it strengthens believers and makes them, as it were, athletes and more steadfast. So why do you avoid that which strengthens your souls?
Heb. 12:12. Therefore strengthen the hands that hang down and the feeble knees.
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.
Heb. 12:13. "And make straight paths for your feet" (Cf. Prov. 4:26), "so that what is lame may not be turned aside, but rather be healed."
Here he speaks as if to runners, as he also said above: "let us run with patience." So he says: "make straight paths for your feet." A "path" is either the track of a running chariot imprinted on the ground (a rut), or the place beneath the feet of those who run. So he says, let your paths, or your ways, be easy and level, that is, let there be nothing rough and sorrowful and uneven in your souls, but walk straight, without grief and easily, lest the lame, that is, those who by nature are disposed to excessive faintheartedness, like the Jews, for such is that people, or those who are lame with respect to faith in what is to come, be compelled to go astray, and through this your feet be turned aside from the path, that is, lest you become utterly wicked. For one who is overcome by natural or initially accidental faintheartedness, not strengthening himself but yielding to it more and more, imperceptibly reaches the utmost degree of despair, so that from that point it becomes difficult to restrain him. But make every effort that your lameness be healed quickly, that is, if you still have any unbelief up to now, correct yourselves quickly. For is there any place for unbelief in the patient person? See how he openly introduces the idea of repentance, and note that this is directed against the Novatians.
Heb. 12:14. Strive to have peace with all men
What he said above: "let us not forsake the assembling of ourselves together" (Heb. 10:25), he does now as well, leading to love. And he urges to be at peace not only with friends, but also with enemies. For he says, "if it be possible, as much as lieth in you, live peaceably with all men" (Rom. 12:18). And if you have such a disposition, then under afflictions you will not lose heart. Pay attention also to the word "have," that is, strive, drawing to yourselves, to firmly hold peace even with people who are far away.
Heb. 12:14. and holiness,
That is, purity: if someone is unmarried – preserving virginity; if in marriage, then – chastity: not because marriage is a holy thing, but because through the lawful relationship it preserves unimpaired the holiness from baptism.
Heb. 12:14. Without which no one shall see the Lord.
For neither fornicators, nor adulterers, nor the effeminate, nor abusers of themselves with mankind shall inherit the Kingdom of Heaven (1 Cor. 6:9–10). As the Lord also says in the Gospel: "Blessed are the pure in heart, for they shall see God" (Matt. 5:8).
Heb. 12:15. Watch out, lest anyone fall short of the grace of God;
Just as someone, traveling a long road accompanied by many people, says: see to it that no one falls behind. For I am concerned not only that you do not draw close, but that you also watch over others, that is, visit, inquire, investigate regarding the weak: if even one were to be last, that he not be neglected either. And he calls faith and good conduct and future blessings the grace of God, for all these things are from grace.
Heb. 12:15. Lest any bitter root, springing up, cause harm,
This is found in Deuteronomy (Deut. 29:18). He took the metaphor from plants. What he says in another place: "a little leaven leavens the whole lump" (Gal. 5:9), he says here as well, so that no wicked person be admitted to the destruction of the majority: cut off the root of bitterness, that is, of sin, lest it spring up, that is, lest it make others the same. And that sin is bitter, that there is nothing more bitter — this was known by those who after committing it are gnawed by conscience. Note, he did not say: a bitter root, but: a root of bitterness; for a bitter root can bear sweet fruits, but a root of bitterness, that is, the source and cause of that very bitterness, can never bear sweet fruit.
Heb. 12:15. and so that many would not be defiled by them;
For, seeing the ungodly, the frivolous enter into rivalry with them and thus defile their souls. Therefore, let such roots be cut down.
Heb. 12:16. lest there be any fornicator, or profane person, as Esau, who for one morsel of food sold his birthright.
He does not say that Esau was a fornicator, but stop here: "lest there be any fornicator among you." For although he hints that some among them were vile, he does not wish to expose them, but feigns ignorance so that they might be corrected. Then again he said: "or profane person,... like Esau," that is, insatiable, worldly, one who defiles and tramples upon what is spiritual; for he gave away, and moreover for "one morsel of food," the privilege of the birthright given to him by God (Gen. 25). This is what "profaneness" is, namely contempt for what is divine. Here he shows them what an evil thing negligence is, because the elder, having fallen into faintheartedness and not having withstood the desire to eat, became the younger.
Heb. 12:17. For you know that afterward, when he desired to inherit the blessing, he was rejected;
He was rejected by the words of his father: "Behold, I have made him lord... what then shall I do for you, my son?" (Gen. 27:37). Some, however, explain that he "was rejected" by God. So then, first, he was rejected by God. For God was the cause of the deceived Isaac blessing Jacob. As for the rejection that followed after this, when he sought the blessing, one must think it was on the part of the father, or at one and the same time from both; for it is clear that the father also rejected him by the will of God.
Heb. 12:17. He could not change his father's mind, even though he begged him with tears.
So, does Paul deny repentance here? By no means. In what sense, then, does he say, "for he found no place of repentance, though he sought it carefully with tears"? First, understand the word "it" (αὐτήν) not as referring to "repentance," but to the blessing (εὐλογίαν); "for he found no place of repentance" is parenthetical. For is it a matter of repentance to say, "The days of mourning for my father are at hand; then I will slay my brother Jacob" (Gen. 27:41)? Thus, "he found no repentance" because he did not seek it as he ought to have. For even though he wept, it was not with tears of repentance, but of envy and enmity, since he could not bear or accept another's superiority over him, just as Cain's "sorrow" was not the fruit of repentance but of envy, and he became a murderer. So this either has the meaning I have stated, or it means that Paul very wisely frightens those who have not yet fallen, expressing the idea that for great sins there is no place for repentance; he does this with the aim of guarding them from falling through fear. But when he saw that some had fallen, he again exhorts them not to despair, as also in the Epistle to the Galatians: "My little children, of whom I travail in birth again until Christ be formed in you" (Gal. 4:19). Thus, Paul does not deny repentance here, but safeguards believers against falling.
Heb. 12:18. You have not come to the mountain that could be touched and that burned with fire, nor to darkness and gloom and tempest,
Heb. 12:19. not to the sound of a trumpet (cf. Exod. 19:19)
He shows that if they do not endure and at the same time do not believe in the promises, they are far more guilty than those under the Old Testament. And see how he makes the comparison. Having shown the superiority of the New Testament over the Old in many respects, as is already known, he now sets forth also the great and wondrous events of the Old Testament that took place on Mount Sinai (Deut. 5:22), and shows that they are insignificant and cannot be compared with the events of the New Testament. For there, he says, were many figures for the frightening of that infantile people. He adds also "fire," to reveal the punitive power of the Lawgiver and so that He might immediately appear fearsome. The "cloud" and "darkness" pointed to the significance of the Old Testament as a shadow. For if that covenant was a figure, then it is clear that until the truth came, the figures were obscure, which is why they did not know what they signified. Through them also the invisible things of God were revealed. For, he says, the cloud is the footstool of His feet. And the storm roused the heedless Hebrews to attention. And the trumpets signified, as it were, the presence of the King. For this will also occur at the second coming of Christ.
Heb. 12:19. and the voice of words, which those who heard begged that no more word be spoken to them,
For they heard God speaking, so that the legislation would be worthy of faith and so that they would not think these were the words of Moses. In general, the voice of God is terrifying, while that of Moses is weak. Therefore they refused to listen to God, saying to Moses: "You speak with us... let not God speak with us" (Exod. 20:19).
Heb. 12:20. For they could not endure that which was commanded:
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.
Heb. 12:20. If even a beast touches the mountain, it shall be stoned (or struck by an arrow);
Heb. 12:21. So terrifying was the sight,
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.
Heb. 12:21. that Moses also said: "I am in fear and trembling." (Cf. Deut. 9:19)
If the great Moses, who entered the cloud, felt this way, then how much more so the people?
Heb. 12:22. But you have come
You did not draw near, but stood afar off; yet you have approached. Do you not see the superiority?
Heb. 12:22. To Mount Zion and to the city of the living God, to the heavenly Jerusalem
Instead of Sinai, we have the spiritual mountain Zion and the spiritual city Jerusalem, that is, heaven itself, and not the wilderness, as they had.
Heb. 12:22. And to myriads of Angels,
Heb. 12:23. To the festal assembly
Instead of a people, we have myriads of angels; instead of fear, joy, which is what is signified by the word "celebrating." For where there is a celebration, there is joy. And so, this celebration takes place among the angels.
Heb. 12:23. And to the church of the firstborn, who are written in heaven,
He calls the firstborn those believers who are dedicated to God, sanctified, whose names are in the book of life, just as the Lord said to His disciples: "your names are written in heaven" (Lk. 10:20). And since God is the Father of all, all people are His sons; but the firstborn among them are those who have believed and are especially worthy of adoption. Or all believers in general are called sons; but the firstborn are those who have pleased God and who, for their word and their life, were deemed worthy to be messengers of God.
Heb. 12:23. and to God, the Judge of all,
Here he also frightens them. For He is the Judge of all, not of the Jews only, but of all believers. Therefore, fear this. He shows along with this also their advantage over those of the Old Testament, that those could not endure even the words alone and did not dare to approach even the mountain — but you have approached the Judge Himself, that is, Christ. "For the Father judges no one, but has given all judgment to the Son" (John 5:22).
Heb. 12:23. and to the spirits of the righteous who have attained perfection,
That is, to souls that have proven glorious and perfect before God, evidently by virtue of faith, as he clearly showed: and you will be united with them, if you imitate them.
Heb. 12:24. and to Jesus the Mediator of the new covenant,
Not to the servant Moses, but to our Lord Jesus.
Heb. 12:24. And to the Blood of sprinkling,
That is, of purification. For the Blood of Christ, having sprinkled us, purified and sanctified us.
Heb. 12:24. Speaking better than Abel's.
Did the blood of Abel speak? Yes. For it is said: "the voice of your brother's blood cries out to Me" (Gen. 4:10). Or what was said above, that same thing it speaks even now, known and celebrated by all. But the Blood of Christ utters a brighter and clearer voice, crying out by its very deed that It has sanctified all. But it also speaks in another way: where there is no pure thought, it awakens and urges one to speak out. For "the Spirit Himself intercedes... with groanings that cannot be uttered" (Rom. 8:26). And Saint Cyril of Jerusalem understood it further in this way: that the blood of Abel cried out against murder, but the Blood of Christ intercedes for us before His Father.
Heb. 12:25. See that you do not turn away from Him who speaks.
"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.
Heb. 12:25. 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.
Heb. 12:25. 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.
Heb. 12:26. Whose voice then shook the earth,
Do you not see that the One who spoke then was the very Same One who now prophesies to us from heaven? For His voice then, at the time of the giving of the Law, shook the earth.
Heb. 12:26. And Who has now given such a promise: "Yet once more I will shake not only the earth, but also the heaven."
We learn of two earthquakes from Scripture: the first was at the giving of the law on Sinai, as David says: "the earth feared" (Ps. 76:9); the second was at the manifestation of Christ in the flesh. For it is said: "all Jerusalem" "was troubled" (Matt. 2:3) and: "the idols of Egypt shall be moved" (Isa. 19:1). For they were shaken, that is, they were deprived of such a state as to deceive those who nourished them, and their power was cast down. Therefore, the expression "yet once more" indicates the third shaking, which will happen after the second coming, or the renewal at the end of the world, when all things will be changed, passing from corruption to incorruption. This is spoken of by the prophet Haggai (Hag. 2:7).
Heb. 12:27. The words "once more" signify the transformation of that which is shaken, as something created,
That is, the change of corruptible creation, which by its very nature is capable of wavering; since it was created, that is, received a beginning of existence, it undoubtedly also has an end. For everything created received a beginning, and therefore, by its very nature, also has an end. And the angels are not infinite by nature; but they received immortality by divine grace.
Heb. 12:27. That which is unshakeable may remain.
That is, the future blessings. For when everything corruptible is changed, then all that is appointed for the righteous will be incorruptible and unshakable, subject to no "shaking" or change.
Heb. 12:28. Therefore we, receiving a kingdom which cannot be shaken, let us hold fast to grace,
Since, he says, we shall be deemed worthy of blessings that are unchangeable and unshakeable, and shall receive such a kingdom, already receiving here the pledge of it — spiritual blessings, "let us hold fast to grace," that is, let us not grieve and lose heart, but let us give thanks both to Him who has already granted such things and who is yet to grant more.
Heb. 12:28. which we shall serve God acceptably,
"By which" (i.e., by grace we shall also serve — Ed.) — with thanksgiving. For if we are thankful, then we also serve acceptably, as though knowing what kind of Master we have. For if we do not give thanks both for deliverance from afflictions and for tribulation, then we do not serve acceptably either. Does some servant who grumbles against his master (for he who does not serve him as he ought grumbles) serve acceptably? Therefore he himself also says in another place: "do not grumble" (1 Cor. 10:10); and again: "do all things without grumbling" (Phil. 2:14). And for grumbling the Israelites died in the wilderness.
Heb. 12:28. with reverence and fear,
That is, let us say nothing reckless, nothing shameless, but let even our outward appearance express respect for people and "fear" before God.
Heb. 12:29. Our God is a consuming fire. (Deut. 4:24)
Having shown, on the one hand, that the Old Testament events inspire fear, and on the other, that in the New Testament there is nothing of the sort, he, lest they treat the gentleness with contempt, says: let us offer gratitude to God with reverence and fear. For the soul, giving in to despair during calamities, loses its shame. Or: our service must be performed with reverence and fear. For our God is a fire, and therefore we must have fear, lest He destroy us as negligent and indifferent. For it says: let the sons of Israel be reverent. This also provides them consolation, namely that we have such a God Who is able to consume our enemies.