Hebrews 12 · The Lantern

Therefore, we also having so great a cloud of witnesses set around us, every weight having put off, and the closely besetting sin, through endurance may we run the contest that is set 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 author and perfecter of faith--Jesus, who, over-against the joy set before him--did endure a cross, shame having despised, on the right hand also of the throne of God did sit down;

for consider again him who endured such gainsaying from the sinners to himself, that ye may not be wearied in your souls--being faint.

"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.

Not yet unto blood did ye resist--with the sin striving;

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 ye have forgotten the exhortation that doth speak fully with you as with sons, `My son, be not despising chastening of the Lord, nor be 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 doth love He doth chasten, and He scourgeth every son whom He receiveth;'

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.

if chastening ye endure, as to sons God beareth Himself to you, for who is a son whom a father doth not chasten?

"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.

and if ye are apart from chastening, of which all have become partakers, then bastards are ye, 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.

Then, indeed, fathers of our flesh we have had, chastising us, and we were reverencing them; shall we not much rather be subject to the Father of the spirits, and live?

"Furthermore, we have had fathers of our flesh which corrected us, and we gave them reverence." Again, he reasons from their own experiences, from what they themselves suffered. For as he says above, "Call to mind the former days," so here also "God" (he saith) "dealeth with you as with sons," and ye could not say, We cannot bear it: yea, "as with sons" tenderly beloved.

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, for a few days, according to what seemed good to them, were chastening, but He for profit, to be partakers of His separation;

However the difference arises not from this alone, nor from the persons, but also from the cause itself, and from the fact. For it is not on the same grounds that He and they inflict chastisement: but they did it with a view to "what seemed good to them," that is, fulfilling their own pleasure oftentimes, and not always looking to what was expedient.

"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.

and all chastening for the present, indeed, doth not seem to be of joy, but of sorrow, yet afterward the peaceable fruit of righteousness to those exercised through it--it doth yield.

They gain a profit from it: their reward is justice. Paul said this in order to prove that even though they gain a profit through discipline, their reward and grace is constituted by justice.

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.

Wherefore, the hanging-down hands and the loosened knees set ye up;

Nevertheless, since Jesus recites the law to you and reveals to your hearts its spiritual meaning, do not remain "proselytes," that is, catechumens, any longer, but hurry to receive fully the grace of God.… And you "children," "do not be children in your thinking; be babes in evil, but in thinking be mature." As the apostle says to the Hebrews, "Let us leave the elementary doct…

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 straight paths make for your feet, that that which is lame may not be turned aside, but rather be healed;

peace pursue with all, and the separation, apart from which no one shall see the Lord,

looking diligently over lest any one be failing of the grace of God, lest any root of bitterness springing up may give trouble, 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 any one be a fornicator, or a profane person, as Esau, who in exchange for one morsel of food did sell his 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 ye know that also afterwards, wishing to inherit the blessing, he was disapproved of, for a place of reformation he found not, though with tears having sought it.

"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.

For ye came not near to the mount touched and scorched with fire, and to blackness, and darkness, and tempest,

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 a sound of a trumpet, and a voice of sayings, which those having heard did entreat that a word might not be added to them,

for they were not bearing that which is commanded, `And if a beast may touch the mountain, it shall be stoned, or with an arrow shot through,'

"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, (so terrible was the sight,) Moses said, `I am fearful exceedingly, 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, ye came to Mount Zion, and to a city of the living God, to the heavenly Jerusalem, and to myriads of messengers,

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 the company and assembly of the first-born in heaven enrolled, and to God the judge of all, and to spirits of righteous men made perfect,

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.

"and to God the judge of all."As if he were saying: They did not even dare to listen to the word; but you, on the other hand, have approached the very judge, that is, Christ. "For the Father," he says, "does not judge anyone, but has given all judgment to the Son." (Jn.

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 a mediator of a new covenant--Jesus, and to blood of sprinkling, speaking better things than that of Abel!

See, may ye not refuse him who is speaking, for if those did not escape who refused him who upon earth was divinely speaking--much less we who do turn away from him who speaketh from heaven,

"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 the earth shook then, and now hath he promised, saying, `Yet once--I shake not only the earth, but also the 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, saith He, yet once more I shake not the earth only, but also the heaven. And this word "once more" signifieth the removing of those things that are shaken as of things that have been made, that those things that are not shaken may remain; as if He said: In the consummation I will shake yet once more all things, and throw them into commotion, in order that all things may be…

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…

and this--`Yet once' --doth make evident the removal of the things shaken, as of things having been made, that the things not shaken may remain;

wherefore, a kingdom that cannot be shaken receiving, may we have grace, through which we may serve God well-pleasingly, with reverence and religious 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.

And whatever other such statements they advance respecting this (Aeon), these they allege to hold good of the animalish (one), whom they assert to be creator of the world. Now he is of the appearance of fire. Moses also, he says, expresses himself thus: "The Lord thy God is a burning and consuming fire." For he, likewise, wishes (to think) that it has been so written.

Syncletica said, 'All must endure great travail and conflict when they are first converted to the Lord but later they have unspeakable joy. They are like people trying to light a fire, the smoke gets in their eyes, their eyes begin to water, but they succeed in what they want. It is written, "Our God is a consuming fire" (Heb.

725. – That we should serve God in that manner he proves by the authority of Deuteronomy (4:24): For our God is a consuming fire.

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