Hebrews 12 · The Lantern

A Call to Endurance

Therefore we ourselves also, having such a great cloud of witnesses encompassing us, having laid aside every weight and the easily entangling sin, let us run with endurance the race lying before us,

Thus the humility and godly submission of so great and illustrious men have rendered not only us, but also all the generations before us, better; even as many as have received His oracles in fear and truth.

He did not simply say that there is one time of repayment for all—for this was not his intention—but he said this to show that also those who had done such things and suffered such things through faith might still await the payment of the things promised. Not bearing it with ill grace, they are brought with us of the later generation.

656. – Having commended in a number of ways the faith by which the members are joined to Christ, the head, the Apostle now gives a moral admonition to keep the faith in their hearts and show it in their works, as James also urges is his epistle (c. 2). First, he teaches how they should behave in regard to evil; secondly, in regard to good (c. 13).

looking to the originator and perfecter of the faith, Jesus, who in view of the joy lying before him endured a cross, having despised its shame, and has sat down at the right hand of the throne of God.

For consider fully the one having endured such great hostility from sinners against himself, so that you may not grow weary, fainting in your souls.

"Consider him who," for our love, "showed such" patience toward sinners, not toward those with whom he was in hostility but toward those who, because of their disbelief, appeared to be in tension within their own souls. Do not regret your afflictions, and do not lose your confidence amid the hour of your temptation.

"Consider him." For if one who reflects on the afflictions of the brethren finds comfort in his own afflictions, how much more will he who weighs the afflictions of the Lord. "from sinners," for it is greater that even sinners have endured these things.

666. – Then (v. 3) he indicates the fruit of this consideration: first, he advises us to consider His example diligently; secondly, he shows its usefulness (v. 3b); thirdly, he gives the reason (v. 4). 667.

God Disciplines His Sons

Not yet unto blood have you resisted, struggling against sin;

Do not think you have attained to virtue until first you have fought to the shedding of blood. One must resist sin even to death—manfully and irreproachably, as the divine apostle tells us.

For short periods and at prescribed times, power has been given to the demons to incite people whom they control to exercise a tyrannical hostility to the City of God. Thus, they are able not only to receive sacrifice from those who offer it and to seek it from those who are well disposed but also to extort it violently from the unwilling by means of persecutions.

670. – Then when he says, you have not yet resisted to the point of shedding your blood, he gives the reason for this. As if to say: You should not grow weary in your tribulations, because you have not endured as much as Christ. For He shed His blood for us: 'This is the blood of the new covenant which shall be shed for you' (Mt. 26:28).

and you have forgotten the encouragement that addresses you as sons: “My son, do not regard lightly the discipline of the Lord, nor faint being reproved by him;

And Sarah afflicted her; which is equivalent to corrected and admonished her. It has therefore been well said, "My son, despise not thou the correction of God; nor faint when thou art rebuked of Him.

"and you have forgotten that word of encouragement." Therefore, he said, he is so saddened and disappointed in spirit that he has even forgotten the words that contribute to courage. This, however, signifies that they are very slow in their actions: for those who are like this forget even the things that are in their hands.

671. – Having exhorted them to endure evil patiently, according to the example of the ancient fathers and Christ, the Apostle now exhorts them to do the same on the authority of Scripture. In regard to this he does three things: first, he gives the authority; secondly, he explains its meaning (v. 7); thirdly, he argues to his conclusion (v. 8). 672.

for whom the Lord loves he disciplines, and he scourges every son whom he receives.”

Let us then also pray for those who have fallen into any sin, that meekness and humility may be given to them, so that they may submit, not unto us, but to the will of God. For in this way they shall secure a fruitful and perfect remembrance from us, with sympathy for them, both in our prayers to God, and our mention of them to the saints.

"because the Lord disciplines those he loves." Indeed, no one can show anyone to be righteous without affliction: for "narrow and hard is the way that leads to life." (Matt. 7:14) Therefore, as far as correction is concerned, God calls you, not to punishment.

674. – Then when he says, For the Lord disciplines [chastises] whom he loves, he gives the reason. But as the Philosopher says, the word 'chastisement' is generally used in regard to children: for we call a person chaste, whose concupiscence has been chastised. Similarly, a child is said to be chastised, when he is well disciplined.

Endure as discipline; God is treating you as sons. For what son is there whom a father does not discipline?

"Ye endure chastisement" (he says); not for punishment, nor for vengeance, nor for suffering. See, from that from which they supposed they had been deserted of God, from these he says they may be confident, that they have not been deserted. It is as if he had said, Because ye have suffered so many evils, do you suppose that God has left you and hates you?

Fathers are in the habit of disciplining their true children, and if they see them caned by the teachers, they do not worry; they see the fruit coming from the discipline. But they despise illegitimate children and do not accord them equal attention. So if you also avoid discipline, you are of the number of the illegitimate.

675. – Then (v. 7) he shows the meaning of the above scriptural quotation: first, he explains the meaning of the admonition; secondly, the meaning of the reason; thirdly, he shows that the reason is fitting (v. 7c). 676. – The Apostle's advice was not to neglect the Lord's discipline and not to become weary.

But if you are without discipline, of which all have become partakers, then you are illegitimate children and not sons.

But if any one be maliciously prosecuted by the heathen, because he will not still go along with them to the same excess of riot, let him know that such a one is blessed of God, according as our Lord says in the Gospel: "Blessed are ye when men shall reproach you, or persecute you, or say all manner of evil against you falsely, for my sake.

"If you are not disciplined." Where he had sought from the things themselves, namely with all the saints brought forth who had fought through afflictions, now he strives to persuade even from human reasoning.

677. – Then (v. 8) he argues from what he has already said: first, he concludes to something unwelcome; secondly, by giving an example (v. 9); thirdly, he mentions the resulting usefulness (v. 11). 678. – In regard to the first he gives this reason: All the saints who have pleased God passed through many tribulations, by which they were made sons of God.

Furthermore, we were having the fathers of our flesh as correctors, and we were respecting them; will we not much more be in subjection to the Father of spirits and live?

"Furthermore," he saith, "we have had fathers of our flesh which corrected us and we gave them reverence: shall we not much rather be in subjection to the Father of spirits, and live?" ("To the Father of spirits," whether of spiritual gifts, or of prayers, or of the incorporeal powers.) If we die thus, then "we shall 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.

679. – Then (v. 9) he gives the second reason drawn from our own experience, namely, paternal correction. This proceeds according to the twofold difference between God the Father and the father of our flesh.

For they indeed were disciplining us during a few days according to what seemed good to them, but he for what is our benefit, in order to share his holiness.

Therefore chastisement is "profitable"; therefore chastisement is a "participation of holiness." Yea and this greatly: for when it casts out sloth, and evil desire, and love of the things of this life, when it helps the soul, when it causes a light esteem of all things here (for affliction does this), is it not holy? Does it not draw down the grace of the Spirit?

"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.

680. – Secondly, there is a difference between human and divine correction; first, as to the end, because the end of human correction is transitory, for it is directed to living well in this life, which lasts a few days; secondly, as to the reason, because man corrects according to his will, which can be mistaken, yet we obey it.

Now all discipline for those being present indeed does not seem to be of joy but of grief; but afterward it yields the peaceable fruit of righteousness to those trained through it.

We ought, then, to say something also about correction, concerning which the Apostle teaches us generally, saying: "Every correction indeed for the present seems not to be of joy, but of sorrow; but afterward it will yield the most peaceable fruit of righteousness to those who have been exercised by it." And observe even children, how, when they are corrected with blows by thei…

For no chastening, saith scripture, seemeth for the present to be joyous but grievous: On those accordingly, who have been rationally tested, he has decreed to bestow afterwards in the future state his good things that are everlasting, and to fulfil what has been his primary purpose from the beginning—having taken, as God, a providential care of what concerns us, as became him,…

681. – He continues: All discipline [chastisement] seems painful rather than pleasant; later it yields the peaceful fruit of righteousness [justice] to those who have been trained by it. This is the third reason, which is drawn from the benefit of the correction. But since chastisements are forms of medicine, the same judgement seems to be true of chastisement as of medicine.

Therefore lift up the drooped hands and the enfeebled knees,

Nevertheless, with Jesus reciting the law to you and revealing to your hearts the spiritual understanding: neither do you, proselytes, that is, catechumens, remain catechumens any longer, but hasten to receive the grace of God, that you too may be numbered in the assembly of the children of Israel; and you, "children," "do not become boys in your understanding, but in malice be…

Where are those who say that the apostle in this epistle precludes repentance by saying, "It is impossible to renew again thereafter to repentance those once enlightened"? How then do they understand these words: "Therefore lift your drooping hands and strengthen your weak knees"?

683. – Having indicated how we should behave toward enduring evils of chastisement, the Apostle now shows how we should act to avoid the evils of guilt. In regard to this he does two things: first, he gives his admonition; secondly, the reasons (v. 18). In regard to the first he warns men who sin; secondly, those not yet sinning (v. 14).

and make straight paths for your feet, so that the lame may not be disabled but rather may be healed.

A Call to Holiness

Pursue peace with all, and the sanctification without which no one will behold the Lord,

observing lest any be failing of the grace of God, lest any root of bitterness springing up may trouble you, and through this many may be defiled;

For the present we restrain its sprouts, such as evil imaginations, "test any root of bitterness springing up trouble"

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.

688 (cont.). – In regard to the second loss, namely, of God's grace in the present he says, see to it that no one fail to obtain the grace of God. For grace is lost by discord and uncleanness: 'He is not a God of dissension, but of peace' (1 Cor. 4:33); 'His place was made in peace' (Ps. 75:3); 'Your eyes are too pure to behold evil; and you cannot look on iniquity' (Hab.

lest there be any fornicator or profane person, as Esau, who for one meal sold his own birthright.

Scripture thus shows that Esau did not sell his birthright because of hunger, since it says that after he ate, "Esau rose and went away and despised his birthright." He did not sell it because of hunger, therefore, but because he indeed considered it to be worthless and sold it for nothing.

Whosoever then wisheth to travel along the path of heaven should unfasten the shackles of lusts from his feet, and should remove every weight from the wings of his mind, in order that his person may travel easily towards greatness, and may hear the promise of the holy man Paul, who taught and admonished us, saying, "Take ye heed lest there be among you any man who is wanton or…

692. – Then when he says, Lest there be any one immoral [fornicator] or profane, as Esau, he warns them to avoid sins contrary to holiness, to which are specifically opposed carnal sins, such as gluttony and lust, which are completed in carnal delight, by which the mind is defiled. Therefore, they defile the mind and the flesh.

For you know that even afterward, wishing to inherit the blessing, he was rejected; for he found no place of repentance, although having earnestly sought it with tears.

"For ye know" (he says) "how that afterward, when he would have inherited the blessing, he was rejected. For he found no place of repentance, though he sought it carefully with tears." What now is this? Doth he indeed exclude repentance? By no means. But how, you say, was it that "he found no place of repentance"?

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.

693. – Then he shows the punishment which followed when he says, for you know that afterward, when he desired to inherit the blessing, he was rejected.

An Unshakable Kingdom

For you have not come to that being touched and kindled with fire, and to darkness and to gloom and to storm,

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.

There is fire, for this reason, that God may appear more fearsome to those who were delivering the law. "And to darkness and gloom." Darkness and gloom signify the shadow of the Old Testament. For if those were figures, it is evident that until the truth came, the figures were obscure, while it was not known what they signified.

696. – Having warned them to avoid the evils of guilt, the Apostle now assigns the reason, which is based on a comparison between the Old and New Testaments. In regard to this he does two things: first, he makes the comparison; secondly, he argues from it (v. 25).

and to the sound of a trumpet and to a voice of words, which those having heard excused themselves, asking that the word not be addressed to them;

for they were not bearing what is being commanded: “If even a beast shall touch the mountain, it will be stoned.”

"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).

And thus fearful was the thing appearing that Moses said, “I am greatly afraid and trembling.”

"And so terrifying was the sight." It wishes to show that the New Testament also excels in relation to the Old. For indeed, even if the Old had nothing of this kind that the New has, it was to be feared in some way; however, the New, having perfection, is gentle and without terror.

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.

703. – From all this he draws the conclusion, namely, that they were terrifying things, because not even the beasts were spared; hence he says, and so terrible was the sight.

But you have come to Mount Zion and to the city of the living God, to the heavenly Jerusalem, and to myriads of angels,

Zion and Jerusalem that have the good news told them the apostle knew to be heavenly, when he said, "But the Jerusalem above is free, and she is our mother," and, "You have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable angels." Zion might also mean the church established by Christ in every part of the world, and Jerusalem the h…

There you find dread, he is saying, here on the contrary festival and assembly. The former happens on earth, the latter in heaven; there thousands of people, here tens of thousands of angels.

705. – Then he mentions the conditions of the New Testament, saying: But you have come to Mount Zion, and to the city of the living God. Here he shows the things proposed to us in it; and three things are promised to us, namely, the hope of future glory, participation in the Church, and familiarity with God. 706.

to a festal gathering and to the church of the firstborn enrolled in the heavens, and to a judge, the God of all, and to the spirits of the righteous perfected,

In it there are the firstborn, that is, the first ones and the most excellent, and "the spirits of just men," that is, of your ancient fathers who accomplished perfection.

He calls the firstborn holy, who have something excellent beyond other faithful ones who have received adoption from the firstborn who are among us, who by the right of the firstborn have some special birthrights.

708. – And to the assembly of the firstborn, who are enrolled in heaven: these are the members of the Church, which is called the house of God (1 Tim. 3:15). The firstborn saints, who received the gifts of grace first and more abundantly, are the apostles, through whom it flows to others: 'And not only it, but ourselves also, who have the firstfruits of the Spirit' (Rom.

and to Jesus the mediator of a new covenant, and to the blood of sprinkling speaking a better thing than that of Abel.

Take heed lest you refuse the one speaking. For if they did not escape, having refused the one divinely instructing them on earth, much less we ourselves, turning away from the one from the heavens;

"See that ye refuse not Him that speaketh"; that is, that ye reject Him not. "For if they escaped not who refused Him that spake on earth." Whom does he mean? Moses, I suppose. But what he says is this: if they, having "refused Him" when He gave laws "on earth, did not escape," how shall we refuse Him, when He gives laws from Heaven?

"The one who warned them on earth" can be understood to mean the one promising them earthly things that will pass away: the land flowing with milk and honey, the conquest of enemies, goodly offspring and long life. But from heaven speaks the one who promises heaven itself as an inheritance, who graciously bestows the enjoyment of that unspeakable and eternal glory.

713. – After describing the condition of both testaments, the Apostle now argues from this description and does two things: first, he argues; secondly, he draws the conclusion (v. 28). In regard to the first he does two things: first, he prefaces his intention; secondly, he argues to his conclusion (v. 25b). 714.

whose voice shook the earth at that time, but now he has promised, saying, “Yet once more I myself will shake not only the earth but also heaven.”

A third saying let them add, "Let us eat, and drink, and marry, for to-morrow we shall die; " not reflecting that the "woe" (denounced) "on such as are with child, and are giving suck," will fall far more heavily and bitterly in the "universal shaking" of the entire world than it did in the devastation of one fraction of Judaea.

For yet once more I shall shake not the earth alone but also heaven. But the word, yet once more, signifies, as the Apostle shows, the removing of those things that are shaken, as of things that have been made, that those things which are not shaken may remain.

718. – Then he compares the two testaments in regard to the efficacy of the speaking. As to the efficacy of the Old Testament's speaking he says, His voice then shook the earth, i.e., wrought many changes on earth, namely, by the signs in Egypt, by the division of the sea, by the earthquake in the desert: 'The earth was moved: and the heavens dropped at the presence of the God…

Now this “Yet once more” signifies the removing of the things being shaken, as created, so that the things not being shaken may remain.

Therefore, receiving a kingdom not to be shaken, let us have grace, through which we may serve God well pleasingly with reverence and fear;

In another place he says the same, "for the things which are seen are temporal, but the things which are not seen are eternal" (2 Cor. iv. 18); and from this makes an exhortation with regard to the evils which we endure in this present life; and here he does this, and says, let us continue steadfast; "let us have thankfulness," i.e., let us give thanks unto God.

"Therefore, receiving a kingdom that cannot be shaken." If creation is unshakable, much more the kingdom of heaven, which you are about to receive as a reward for the sufferings here for Christ. Since the sufferings are the cause of the kingdom, let us give thanks to God for them.

722. – Then when he says, Therefore let us be grateful for receiving a kingdom that cannot be shaken, he reaches the main conclusion. For after commending in many ways the grace and benefits conferred and to be conferred upon us by Christ, his main desire is to induce us to serve Him.

for also our God is a consuming fire.

Hebrews12

A Call to Endurance

God Disciplines His Sons

A Call to Holiness

An Unshakable Kingdom