Exegetical and Hermeneutical Commentary of Hebrews 12:12

Wherefore lift up the hands which hang down, and the feeble knees;

12. Wherefore ] The poetic style, and even the metrical form of diction in these two verses (of which Heb 12:13 contains a complete hexameter,

and half an iambic,

),

reflect the earnestness of the writer, as he gives more and more elaboration to his sentences in approaching the climax of his appeal. It is most unlikely that they are quotations from Hellenistic poets, for the first agrees closely with Pro 4:26 (LXX.). On these accidentally metrical expressions see my Early Days of Christianity, i. 464, ii. 14.

lift up the hands ] Lit. “straighten out the relaxed hands and the palsied knees.” Make one effort to invigorate the flaccid muscles which should be so tense in the struggle in which you are engaged. The writer is thinking of Isa 35:3; Ecclus. 25:28, and perhaps of the metaphors of the race and the fight which he has just used.

Fuente: The Cambridge Bible for Schools and Colleges

Wherefore – In view of the facts which have been now stated – that afflictions are sent from God, and are evidences of his paternal watchfulness.

Lift up the hands which hang down – As if from weariness and exhaustion. Renew your courage; make a new effort to bear them. The hands fall by the side when we are exhausted with toil, or worn down by disease; see the notes on Isa 35:3, from which place this exhortation is taken.

And the feeble knees – The knees also become enfeebled by long effort, and tremble as if their strength were gone. Courage and resolution may do much, however, to make them firm, and it is to this that the apostle exhorts those to whom he wrote. They were to make every effort to bear up under their trials. The hope of victory will do much to strengthen one almost exhausted in battle; the desire to reach home invigorates the frame of the weary traveler. So it is with the Christian. In persecution, and sickness, and bereavement, he may be ready to sink under his burdens. The hands fall, and the knees tremble, and the heart sinks within us. But confidence in God, and the hope of heaven, and the assurance that all this is for our good, will reinvigorate the enfeebled frame, and enable us to bear what we once supposed would crush us to the dust. A courageous mind braces a feeble body, and hope makes it fresh for new conflicts.

Fuente: Albert Barnes’ Notes on the Bible

Heb 12:12-13

Lift up the hands which hang down

Christian compassion:

The words of the text are taken from Isa 35:3-4, and are addressed to the believing Hebrews as an admonition to comfort and encourage one another.

The disheartened among them are compared to such as had been running in a race, or sustaining a protracted conflict till their knees began to tremble, and their hands to hang down: and in this condition, those who are strong ought to bear the infirmities of the weak.

I. NOTICE THE RELIGIOUS STATE OF THOSE WHO ANSWER TO THE DESCRIPTION GIVES IN THE TEXT. Were we to compare Christians in general of the present day with those of the first ages, it would appear that they are grown weak and faint. We have but little of the zeal and activity which characterised the primitive Church. The description, however, is more particularly applicable to certain individual cases and characters amongst us, who need the compassion of their brethren, under their various difficulties and discouragements.

1. Some are ready to faint under difficulties and troubles of a worldly nature.

2. Some are discouraged through distrust, and groundless fears of future ills.

3. Others are distressed not only with the difficulties of life, but from being under the chastening hand of God.

4. Some are disheartened by repeated opposition from the enemies of religion.

5. Some are greatly discouraged by inward conflicts, arising from the evil propensities of their own hearts.

6. A departure from evangelical truth has weakened the strength of some by the way, and left them shorn of their dignity and glory.

7. The despondency of some good people arises no doubt from a natural gloominess in their constitution, which disposes them to dwell on the dark side of every subject rather than on the other.

II. THE DUTY OF CHRISTIANS TOWARDS ONE ANOTHER UNDER THESE DISCOURAGEMENTS. Lift up the hands which hang down, and the feeble knees.

1. In order to perform this duty aright, it is necessary to exercise much tenderness and forbearance towards those who are labouring under great discouragements. Let the strong bear the infirmities of the weak, remembering that they are a part of the mystical body of Christ (1Co 12:21; 1Co 12:25). The compassionate tenderness of the great Shepherd of the flock is left as a pattern for our imitation (Isa 40:11;Mat 12:20).

2. Another way in which our compassion may be exercised is to point out to one another the directions and consolations of the gospel, according as the case may require; and here the tongue of the learned is necessary to speak a word in season to him that is weary.

3. Let us be concerned to remove the stumbling-block out of the way, and so to make straight paths for their feet.

Let us learn from hence:

1. That all our difficulties and discouragements in the ways of God arise from ourselves, and from the evil that is in the world. His ways are ways of pleasantness, and all His paths are peace.

2. How lovely and how interesting is Christian society, whose object it is to strengthen and encourage each other in the way to heaven; and how wretchedly defective must it be, if it has not this tendency!

3. How essential to the Christian character are brotherly kindness, charity, and a disinterested but affectionate concern for the spiritual and everlasting welfare of our fellow-Christians! (Theological Sketch Book.)

Of conquering discouragements:

Hands which hang down–that is the gesture of discouragement. Gesture addresses itself to the eye. Articulate speech addresses itself to the ear. Both tell the thoughts, feelings, purposes of the inner spirit. Consider

I. WHY DISCOURAGEMENT SOMETIMES IS.

1. Ill health is a very frequent reason for a discouraged mood.

2. Necessary reaction from a great strain is a frequent reason for discouragement.

3. The slighter disappointments of life in most real way shadow the spirits. There are days when the sky wears a steadily disappointing grey, and when an east wind of discouragement blows steadily through all its hours.

4. The haunting fear that in some great matter which vitally affects us we have made mistake is a frequent cause of discouragement.

5. Hostile circumstances are causes of discouragement.

6. A frequent cause of spiritual discouragement is allowed sin. We talk about the hiding of Gods face from us. Oftener we have ourselves hidden ourselves from God by doing what we know He cannot smile on.

II. SOME OF THE WAYS IN WHICH WE MAY TRIUMPH OVER THIS SO COMMON MOOD OF DISCOURAGEMENT. And we must triumph over discouragement. If we do not triumph over it, it will triumph over us. And no man can be well or do well who is in the perpetual gloom of a shadowed heart. It is safe to say that no great enterprise was ever yet inaugurated, sustained, or completed in any other spirit than that of hope. The Suez Canal was not built, nor the ocean cable laid, nor the great war of a quarter of a century ago brought to a successful termination by men who were easily discouraged. All these undertakings, and all undertakings of any sort, must have their root in hope. There are two ways of conquering the discouragement.

1. By the law of opposites. For example, if one finds himself shadowed by ill health, he will increase both his ill health and the shadows which it casts by perpetual thought of it and constant attention to its symptoms. The way is, as far as possible, to front health, and in all right ways to determine to reach it. The man who persistently thinks toward sickness is the man who will gather about himself the gloom of sickness. The man who persistently thinks toward health is the man who will soonest get both into it and into its sunshine. I read once of a woman who said that she always went through at least two hours of worry and despondency about her trials, and when she had cried until she had a wet handkerchief spread out to dry on every chair in the room, she thought she might cheer up a little, but she never expected to be happy in this life. Why, she said, if I were happy I should think I had lost all my religion. Too often such is the Christian notion. But God wants us to be happy; and the way out of the gloom of petty disappointments is by thought of Him and our many blessings. For example again: Nobody need be discouraged by sin, if only one will repent of it. There is forgiveness with Thee, that Thou mayest be feared.

2. Also, we can overcome discouragement by the law of faith. One tells how, in his youth, he and a young companion became lost in the maze at Hampton Court; they wandered about tired and discouraged, but they felt sure that they would find their way out presently, and they thought it would seem foolish to ask direction, though they saw an old man working not far off. They utterly failed, however, in getting out, and at last came to ask the old man if he could possibly tell them the path out of the maze. Why, he answered, that is just what I am here for. Why did not you say you wanted to get out before? And he put the young men at once on the right track. And that is what our Lord Jesus is for. The steady asking of Him and the following of His directions will deliver from many of lifes mazes and from its gloom. (W. Hoyt, D. D.)

Encouraging others:

At the battle of Five Forks, a soldier, wounded under his eyes, stumbled and was falling to the rear, when General Sheridan cried, Never mind, my man; theres no harm done. And the soldier went on with a bullet in his brain until tie dropped dead on the field. (H. O.Mackey.)

Stimulating the discouraged:

Arago ascribes his success to words found on the paper cover of his book when greatly discouraged. They were, Go on, sir; go on! The difficulties you meet will resolve themselves as you advance. Proceed, and light will dawn, and shine with increased clearness on your path, written by DAlembcrt. That maxim, says Arago, was my greatest master in mathematics. Following out these simple words, Go on, sir; go on! made him the first astronomical mathematician of his age. What Christians it would make of us! What heroes of faith, what sages in holy wisdom, should we become, by acting out that maxim, Go on, sir; go on!

The joy of sympathy:

Happy is the man who has that in his soul which acts upon the dejected as April airs upon violet roots. Gifts from the hand are silver and gold, but the heart gives that which neither silver nor gold can buy. To be full of goodness, full of cheerfulness, full of sympathy, full of helpful hope, causes a man to carry blessings of which he is himself as unconscious as a lamp is of its own shining. Such a one moves on human life as stars move on dark seas to bewildered mariners; as the sun wheels, bringing all the seasons with him from the south. (H. W. Beecher.)

Make straight paths for your feet

The Christians footprints

I. THE CHRISTIANS CORRECT WALK. Beasts, birds, and fishes make different tracks, and in a museum you will find specimens of each in the rocks which have been strata of the earth, made probably before the creation of man. And we do not have to ask which were tracks of birds or quadrupeds–it is evident. And if, in the future, somebody should find your footprints, will they be tracks of a worldling or a Christian? He left half a million when he died, it will be said of one. He turned many to righteousness, it will be said of another. Ah! that is a Christians track. He toiled to destroy the works of the devil. He gave his goods to feed the poor. There is one Example–Christ. He never swerved a single iota. Straight as the path of a sunbeam was His journey from the footstool to the throne.

II. THE CHRISTIANS HELPFUL INFLUENCE. HOW tenderly the Lord cares for the lame! You are strong, and have no need to be afraid of rough places; but perchance there is a weak and crippled brother coming after you, who will stumble and fall where you tread firmly. Think of him, and act accordingly. A father, climbing up a steep and precipitous cliff at a summer watering-place, says that, to his astonishment, he heard his little boy calling out behind him, Take a safe path, father, for I am coming after you. What was safe for the strong nerves and sturdy strength of the father, might be exceedingly perilous for the weak and unpractised step of the child. Therefore, the father must make straight paths for his feet, &c. It is a lesson running through all life and conduct. (A. J. Gordon, D. D.)

Lame sheep:

There are some believers of strong and vigorous faith. Fleet of foot, they can run and not be weary, or with steady progress they can walk, and not faint. But all are not so highly privileged. I suppose there is seldom a family which has no sickly member.

I. IN GODS FLOCK WHERE ARE ALWAYS SOME LAME SHEEP. There is a peril intimated here; lest that which is lame be turned out of the way. This is only too likely to happen. Lame sheep will commonly be found even in the tiniest flock. It will be necessary, then, to be tender of their infirmity. Some of these people of God who are compared to lame sheep seem to have been so from their birth. It is in their constitution. Do you not know some friends of yours who naturally incline to despondency? For them the road is always rugged, the pastures unsavoury, and the waters turbid. You will find such unhappy souls in all our Churches; people who seem from their very conformation to be lame as to the matters of faith, and full of doubts and fears. Besides, have you never noticed a constitutional tendency in some professors to stumble and get lame? If there is a slough, they will fall into it; if there is a thicket, they will get entangled by it; if there is an error, they will run foul of it. Good people we trust they are, and they do believe in Jesus, but somehow or other they do not see things clearly. Can you not detect, too, some who are lame in point of character? They seen to have been so from their very birth. There is a something about their gait that is unsteady. With some it is a cross temper; with others it is a general moroseness, which it does not seem as if the grace of God itself would ever cure in them; or it may be a natural indolence oppresses them; or it is quite possible that habitual impatience harasses them. Now, the grace of God should eradicate these vices; it can and will, if you yield to its influence. Other sheep of Christs flock are halt and lame because they have been ill-fed. Bad food is the cause of a thousand disorders. Many a sickly man, instead of being dosed with drugs, needs to be nourished with wholesome meat. Had he something better to feed upon, he might conquer his diseases. May God supply us constantly with strong meat, and sound health to digest it. Full many of the Lords sheep are lame because they have been worried. Sheep often get worried by a dog, and so they get lamed. It may be I am addressing some poor child of God who has been beset by Satan, the accuser of the brethren, and frightfully tormented. Oh, what trouble and what terror he can inflict upon us! Others, too, have been harassed by persecutors. Many a poor woman has lost her cheerful spirits through a harsh, ungodly husband, who has excited her fears or vexed her with sneers; and not a few dear young children have been broken down for life through the hard treatment they have had for conscience sake to endure at home. Some precious saints I have known have grown lame through a rough and weary way, just as sheep can be lamed if they are driven too fast, or too far, or over too strong a ground. To what an excess of trouble some children of God have been exposed! The Lord has graciously helped them through all their adversities. Still the trouble they have had to endure has told upon their hearts. Perhaps more still are lamed through the rough road of controversy. If you are a child of God, and you know your bearings, keep always as much as ever you can out of the jingle-jangle of controversy. Little good ever comes of your subtle disputations, but they do gender much strife. Full many of the Lords sheep have become lame through negligence, faintness, and the gradual declension of spiritual health. They have backslidden; they have been remiss in prayer, and forsaken communion with God, so it is no marvel that their walk betrays their weakness. Beware of catching a chill in religion. Lameness is not unfrequently the result of a fall. Saddest, most sorrowful, of all the causes of lameness this which comes through a fall into any sin. Heaven spare us from turning aside to folly!

II. DO YE ASK, THEN, WHAT HE SAYS WE ARE TO DO FOR THESE LAME ONES? Evidently, we ought to comfort them. Lift up the hands that hang down, and strengthen the feeble knees. Cheer the hearts when the limbs are weak. Tell the doubting that God is faithful. Tell those that feel the burden of sin that it was for sinners Christ died. Tell the backsliders that God never does cast away His people. Tell the desponding that the Lord delighteth in mercy. Tell the distracted the Lord doth devise means to bring back His banished. But will you please give heed to the special instruction. We are to make straight paths because of lame people. You cannot heal the mans bad foot, but you can pick all the stones out of the path that he has to pass over. You cannot give him a new leg, but you can make the road as smooth as possible. Let there be no unnecessary stumbling-blocks to cause him pain. Do you ask me how you can observe this precept? If you have to preach the gospel, preach it plainly. Would you make straight paths, then take care that your teaching is always according to the Bible. And, in all our walk and conversation let us make straight paths to our feet as those who aim at holiness of life. Unholy Christians are the plague of the Church. The inconsistencies of professors spread dismay among weak, desponding believers. Once more let me admonish you. Do not be negligent when your Lord is so vigilant. The Lord Jesus Christ, the great Shepherd of the sheep, evidently cares for the lame ones. The charge He gives is a proof of the concern He feels. He bids us to be considerate of them, because He Himself takes a warm interest in their welfare.

III. WHAT NOW SHALL I SAY TO YOU WHO FEEL YOUR OWN WEAKNESS AND INFIRMITY? YOU lame ones who cannot walk without limping, I know bow you complain. Ah, say you, I am no credit to Christianity. Though in all sincerity I do believe in Jesus, yet I fear that after all he will disown me. When Mr. Greatheart went with Muchafraid and Feeblemind on the road to the celestial city, he had his hands full. He says of poor Mr. Feeblemind, that when he came to the lions, he said, Oh, the lions will have me. And he was afraid of the giants, and afraid of everything on the road. It caused Greatheart much trouble to get him on the road. It is so with you. Well, you must know that you are very troublesome and hard to manage. But then our good Lord is very patient; He does not mind taking trouble. In the Divine economy the more care you require the more care you shall have. Besides, you know somewhat of our blessed Redeemers covenant engagements. Did our Lord Jesus Christ fail to bring His weak ones home, it would be much to His dishonour. In your weakness lies your great strength. Jesus Christ will be sure to cover you with His power, so that when you are utterly defenceless you shall be most efficiently defended. Ah, says another, I have had a weary life of it hitherto. Yes, but you have brighter days to come. (C. H. Spurgeon.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 12. Wherefore lift up the hands] The apostle refers to Isa 35:3. The words are an address to persons almost worn out with sickness and fatigue, whose hands hang down, whose knees shake, and who are totally discouraged. These are exhorted to exert themselves, and take courage, with the assurance that they shall infallibly conquer if they persevere.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

This introduceth the use of the doctrine of Gods chastening providences, stated before.

Wherefore concludes the rationality and necessity of the duty subjoined, as consequent from the truth asserted before.

Lift up; anorywsate notes the making, or setting aright, that which was out of its proper place and posture, as disordered members into their right frame and composure, that there be not any let in our Christian race, nor fainting by our course in it.

The hands which hang down, and the feeble knees; by hanging down hands, and palsied knees, are metaphorically represented the hearts, spirits, and souls of these children, such as droop, despond, and are ready to faint and die away under chastening, Isa 35:3-6. The sum of the counsel is, rightly to compose our thoughts, affections, and members, under trials from notorious enemies, and unbelieving brethren, so as to perfect our Christian course in the fear and strength of God, continuing stedfast in prayer, 1Ti 2:8, walking constantly in Gods ways, and obeying all his commandments, Psa 119:48,100, patiently bearing all Gods corrections, and bringing forth the peaceful fruit of them. This is the truth of the metaphor.

Fuente: English Annotations on the Holy Bible by Matthew Poole

12. He addresses them as runnersin a race, and pugilists, and warriors [CHRYSOSTOM].The “wherefore” is resumed from Heb12:1.

lift upIn Isa35:3, from which Paul here quotes, it is, “Strengthenye the weak hands.” The hand is the symbol of one’sstrength. ALFORDtranslates, “Put straight again the relaxed hands.” EnglishVersion expresses the sense well.

feebleliterally,”paralyzed”; a word used only by Luke, Paul’scompanion, in the New Testament. The exhortation has three parts: thefirst relates to ourselves, Heb 12:12;Heb 12:13; the second, to others,Heb 12:14, “peace withall men”; the third, to God, “holiness, withoutwhich,” c. The first is referred to in Heb12:15, “test any man fail of the grace of God” thesecond in the words, “lest any root of bitterness,” c. thethird in Heb 12:16, “Lestthere be any fornicator or profane person,” c. This threefoldrelation often occurs in Paul’s Epistles. Compare Note,see on Tit 2:12, “soberly,righteously, and godly.” The Greek active verb, not themiddle or reflexive, requires the sense to be, Lift up not only yourown hands and knees, but also those of your brethren(compare Heb 12:15 Isa 35:4).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Ver. 12 Wherefore lift up the hands which hang down,…. These words may be considered as spoken to the Hebrews, with respect to themselves; accordingly, the Syriac version reads, “your hands”, and “your knees”; who were sluggish, and inactive in prayer, in hearing the word, in attendance on ordinances, in holding fast their profession, and in the performance of those things which adorn it; they were weary and fatigued with weights and burdens of sins and afflictions; and were faint, fearful, and timorous, through distrust of the promised good, because of their persecutions, being in present distress, and in a view of approaching danger, with which they might be surprised, as well as affected with their present afflictions: and then the exhortation to “lift up the hands which hang down, and the feeble knees”, is to be active in every duty; to be courageous against every enemy: to bear patiently every burden; to take heart, and be of good cheer under every afflictive providence: or else they may be considered as an exhortation to them with respect to others, which seems to be most agreeable to

Isa 35:3 from whence they are taken; and then what is signified in them is done by sympathizing with persons in distress; by speaking comfortably to them, and by bearing their burdens.

Fuente: John Gill’s Exposition of the Entire Bible

Wherefore (). Because of the chastening.

Lift up (). First aorist active imperative of , old compound (from , ) to make straight, in N.T. here and Luke 13:13; Acts 15:16.

Hang down (). Perfect passive participle of , old verb to let pass, to relax, in N.T. only here and Lu 11:42.

Palsied (). Perfect passive participle of , old verb to loosen on the side, to dissolve, to paralyze (Luke 5:18; Luke 5:24).

Fuente: Robertson’s Word Pictures in the New Testament

Wherefore [] . Because chastening is thus necessary, and serves for wholesome discipline, and issues in holiness..

Lift up [] . Found in Luk 13:13; Act 14:16 [] . Occasionally in LXX It signifies to set up, make, erect. In O. T. to establish, as a throne (2Sa 7:13, 16); a house (2Sa 7:26; 1Ch 17:24); to raise up one who is down (Psa 145:9; Sir. 11 12). In Act 14:16, to build anew. By medical writers, to straighten; to set dislocated parts of the body. See Luk 13:13. 23 8 The translation here should be more general : not lift up, which is inappropriate to paralyzed knees, but set right; brace. As falling in with the thought of this passage, comp. the LXX of Psa 17:35, which, for the A. V. “thy gentleness hath made me great,” gives “thy discipline hath established me or set me up.” See also Psa 19:8.

The hands which hang down [ ] . Rend. the slackened or weakened hands. Comp. Isa 35:3; Sir. 25 23; 2Sa 4:1. The verb parienai (only here and Luk 11:42) originally means to let pass, disregard, neglect; thence to relax, loosen. See Clem. Rom. Ad Corinth. 34, who associates it with nwqrov slothful (comp. Heb 5:11).

And the feeble knees [ ] . For feeble rend. palsied. See on Luk 5:18.

Fuente: Vincent’s Word Studies in the New Testament

1) “Wherefore lift up the hands which hang down,”(dio anorthosate tas pareimenas cheiras) “Wherefore you all straighten the hands that have been wearied,” caused to fall, to hang down, the nerveless hands; Based on the evidence that chastisement is a mark or badge of your sonship (heirship) and God’s love for you, start serving him with ready, willing, and useful hands again, Isa 35:3.

2) “And the feeble knees,” (kai ta paralelumena gonata) “And the knees that are having been paralyzed,” enfeebled, discouraged, or in despond, those that have run the race in the past; God can revive or strengthen weak hands and feeble knees, as declared by Job 4:3-4; Fainting and sleeping are to be overcome or avoided by all who would run the Christian race well pleasing to the Lord, restricting the degree of chastening each may receive, Eph 3:13; Eph 5:14; Rom 13:11-14.

Fuente: Garner-Howes Baptist Commentary

12. Wherefore, lift up, etc. After having taught us that God regards our salvation when he chastises us, he then exhorts us to exert ourselves vigorously; for nothing will more weaken us and more fully discourage us than through the influence of a false notion to have no taste of God’s grace in adversities. There is, therefore, nothing more efficacious to raise us up than the intimation that God is present with us, even when he afflicts us, and is solicitous about our welfare. But in these words he not only exhorts us to bear afflictions with courage, but also reminds us that there is no reason for us to be supine and slothful in performing our duties; for we find more than we ought by experience how much the fear of the cross prevents us to serve God as it behooves us. Many would be willing to profess their faith, but as they fear persecution, hands and feet are wanting to that pious feeling of the mind. Many would be ready to contend for God’s glory, to defend what is good and just in private and in public, and to do their duties to God and their brethren; but as danger arises from the hatred of the wicked, as they see that troubles, and those many, are prepared for them, they rest idly with their hands as it were folded.

Were then this extreme fear of the cross removed, and were we prepared for endurance, there would be nothing in us not fitted and adapted for the work of doing God’s will. This, then, is what the Apostle means here, “You have your hands,” he says, “hanging down and your knees feeble, because ye know not what real consolation there is in adversity; hence ye are slow to do your duty: but now as I have shown how useful to you is the discipline of the cross, this doctrine ought to put new vigor in all your members, so that you may be ready and prompt, both with your hands and feet, to follow the call of God.” Moreover, he seems to allude to a passage in Isaiah, (Isa 35:3😉 and there the Prophet commands godly teachers to strengthen trembling knees and weak hands by giving them the hope of favor; but the Apostle bids all the faithful to do this; for since this is the benefit of the consolation which God offers to us, then as it is the office of a teacher to strengthen the whole Church, so every one ought, by applying especially the doctrine to his own case, to strengthen and animate himself. (252)

(252) The words are neither from the Hebrew nor from the Septuagint, but the order is more according to the former than the latter. The Hebrew is “Brace ye up the relaxed hands, and the tottering knees invigorate;” and the Sept., “Be strong, ye relaxed hands and paralyzed knees.” The literal rendering of this passage is, “Therefore the enfeebled (or relaxed) hands and the paralyzed knees restore; i.e., to their former vigor, so that you may contend with your enemies and your trials and run your race.” They had before acted nobly as it is stated in Heb 10:32; he now exhorts them to recover their former vigor and strength. It is rendered by Macknight, “Bring to their right position.” The verb ἀνορθόω literally means no doubt to make straight again, and is so used in Luk 13:13; but it has also the meaning of renewing or restoring to a former state, or of rebuilding. See Act 15:16. And in this sense Schleusner takes it in this passage. It is used in the Sept. in the sense of establishing confirming, making firm or strong. See Jer 10:12. Hence Stuart gives this version,—

“

Strengthen the weak hands and the feeble knees.”

But the idea of repairing, or restoring or reinvigorating, gives the passage the most emphatic meaning. The Apostle in this instance only borrows some of the words from Isaiah, and accommodates them to his own purpose. — Ed.

Fuente: Calvin’s Complete Commentary

(12) Wherefore.As in Heb. 10:24, the writer passes from the thought of personal risk and duty, to speak (in Heb. 12:12-17) of that which is binding on all members of a community. Whereforesince the trouble which has brought discouragement should rather call forth thankfulnessstrengthen (literally, make straight again, restore to a right state) the weakened hands and the palsied knees. The words are almost a reproduction of Isa. 35:3, where those who have lost heart and hope (compared to men whose limbs are palsy-stricken) are encouraged by the promise of the coming of their God bringing recompense and salvation. (See Heb. 10:36-37.)

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

12. Wherefore In view of the rich harvest of fruit derivable from suffering for righteousness’ sake, our author sounds a trumpet call of cheer and triumph to the racers in the Christian course (Heb 12:1-2) who are becoming faint and wearied (Heb 12:3) with persecutions in striving against sin. Hands, knees, and feet must be inspired with new life and energy.

Hang down As if from exhaustion.

Feeble As from paralysis.

Paths Wheel-tracks or ruts. These should be straight that the lame might not stumble.

Healed By the even paths and the enlivening influence of the cheer and triumph.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘Wherefore lift up the hands that hang down, and the palsied knees, and make straight paths for your feet, that that which is lame be not turned out of the way (or ‘put out of joint’), but rather be healed.’

He likens his readers to people who have given up because they are in despair. Because they have been frozen into inactivity. Their hands are hanging down so that they are doing nothing, their knees are like palsied knees which will not support them. They are like athletes who are wilting in the long distance race, their hands hanging down, their knees paralysed with overstrain, wandering all over the course into the rough ground, unable properly to run the race (Heb 12:1). They are like those wandering in a maze and are finding their ways difficult because of their doubts. But let them now wake up. Let them stir themselves (because God the Father of their spirits is stirring them). Let them see the way before them in the light of the Scriptures so that they run in the true way along straight paths. Let them get their understanding of its teaching straightened out in accordance with what he has written to them. Let them respond to God and thus be made whole, and be fully restored. Then the weak also will not go astray. And the lame, whose limbs are liable to be put out of joint as a result of leaving the main path and going into the less trodden and therefore rough ways, will rather be healed. They will be bound up by God. Compare Isa 35:3-8; Pro 4:26; Mat 3:3; Jer 17:14; Eze 47:9.

Fuente: Commentary Series on the Bible by Peter Pett

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

Fuente: Commentary on the Holy Bible by Thomas Coke

Heb 12:12-13 . Animating conclusion of the exhortation to stedfastness continued up to this point.

] Wherefore, sc . because the sufferings you have to undergo manifest to you that ye are sons of God, and are salutary for you.

] make firm again the slackened hands and the weary knees . Comp. LXX. Isa 35:3 : . Sir 25:23 : . Comp. also Deu 32:36 : .

Theophylact: , , .

] literally, to make the crooked straight again ; then in general to restore anything to its original right or perfect condition. [Cf. Luk 13:13 ; Act 15:16 .]

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

12 Wherefore lift up the hands which hang down, and the feeble knees;

Ver. 12. Lift up the hands ] Pluck up your good hearts, and buckle close to your business; how else will you run the race that is set before you? Heb 12:1 . Gird up the loins of your minds; a drooping spirit makes no riddance of the way. Set all to rights, as the word signifieth.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

12 17 .] Further exhortation, rather to promote the running the Christian race, and to take care, following peace and holiness, that there be no bitter root of sin among them, which, as in Esau’s case, might deprive them of the promised blessing .

Fuente: Henry Alford’s Greek Testament

12 .] Wherefore (connects with the reasoning, and also with the imagery, of the foregoing verses: because suffering chastisement is the part of God’s sons because the running the race successfully brings joy and peace. And so Chrys., , ; and I see no reason with Bleek to doubt this. He does so mainly because Heb 12:14 would come in abruptly on the other view. But of that see below) put straight again (into their proper places) the relaxed hands ( , not far from in sense unstrung by infirmity, so as to be incapable of healthy motion. The two words are frequently joined together: in ref. Isa., with the same substantives as here, but for -: : in Sir 25:23 , the very same words, : in Deu 32:36 , . And so Polyb. i. 58. 9, . In ref. 2 Kings, we have . . See other examples in Bl.) and the paralyzed knees ( is a word confined to St. Luke elsewhere in the N. T. It is used generally, of lameness, by the LXX and later writers: cf. reff., and Arrian, Epict. ii. 18, ;):

Fuente: Henry Alford’s Greek Testament

Heb 12:12 . “Wherefore” introducing the immediate application of this encouraging view of trials, “lift up” to renew the conflict, “the nerveless hands” fallen to your side and “the paralysed knees”. seems at first sight more appropriate to than to (Vaughan) but it is here used in the general sense of “restore,” “renew the life of”; as in Soph., O.T. , 46 51, . It might be rendered “revive”. Probably the writer had in his mind Isa 35:3 , , . In Sir 25:23 the woman that does not increase the happiness of her husband is , in other words, makes him despair and cease from all effort. So here, the hands hang down in listless consciousness of defeat. “and make straight paths for your feet, that that which is lame be not turned out of the way but rather be healed”. The words are quoted from Pro 4:26 , , and if is retained they form a hexameter line. The whole verse forms an admonition to the healthier portion of the church to make no deviation from the straight course set before them by the example of Christ, and thus they would offer no temptation to the weaker members [ , the lame and limping] to be turned quite out of the way, but would rather be an encouragement to them and so afford them an opportunity of being healed of their infirmity. [A number of interpreters take in the sense of “dislocated”. Thus Davidson, “The words ‘turned out of the way’ mean in medical writers ‘dislocated,’ and this gives a more vigorous sense and forms a better opposition to ‘be healed’. Inconsistency and vacillation in the general body of the church would create a way so difficult for the lame, that their lameness would become dislocation, and they would perish from the way; on the other hand, the habit of going in a plain path would restore them to soundness.” This is inviting, but there is much against it. (1) The medical use of is rare (see Stephanus) and not likely to occur here. (2) When used in a general sense is an appropriate antithesis; thus in Niceph. Call. (see Stephanus) occur the words . (3) The passage in Proverbs from which the former part of the verse is cited goes on thus: “Turn not aside to the right hand nor to the left”.] Immediately after these words follows a clause which guides to the interpretation of , “God will make thy ways straight and will guide thy goings in peace”; and a considerable part of the counsels given in the context in Proverbs concerns the maintenance of peaceful relations with others. The circumstances of the Hebrews were fitted to excite a quarrelsome spirit, and a feeling of alienation towards those weak members who left the straight path. They must not suffer them to be alienated but must restore them to the unity of the faith, and in endeavouring to reclaim them must use the methods of peace not of anger or disputation. “and the consecration without which no one shall see the Lord”. The which this Epistle has explained is a drawing near to God with cleansed conscience (Heb 10:14 ; Heb 10:22 ), a true acceptance of Christ’s sacrifice as bringing the worshipper into fellowship with God.

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Heb 12:12-13

12Therefore, strengthen the hands that are weak and the knees that are feeble, 13and make straight paths for your feet, so that the limb which is lame may not be put out of joint, but rather be healed.

Heb 12:12 This is an allusion to Isa 35:3, which may be the background of the whole discussion in chapter 12. The mature ought to strengthen the weak (those close to shrinking back). “Strengthen” is literally “make straight,” which is a word play on the next vers.

Heb 12:13 “make straight paths for your feet” This may be an allusion to Pro 4:26 in the Septuagint (LXX) or to a well known proverb using “straight paths” as an OT metaphor for righteousness.

“put out of joint” This phrase can be understood

1. in its OT sense (cf. 1Ki 18:21) of a metaphor for alternating between two opinions, like the people of Israel alternating between YHWH and Ba’al

2. in Greek literature of fixing the road so that the lame will not fall and hurt themselves (cf. M. R. Vincent’s Word Studies in the New Testament, p. 1168)

“but rather be healed” Encouraging one another leads to restoration (cf. Gal 6:1; Jas 5:16).

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

lift up. Greek. anorthoo. See Luk 13:13. Elsewhere Act 15:16.

hang down. Greek. pariemai. Only here.

feeble = palsied. Greek. paraluomai. See Luk 5:18.

Fuente: Companion Bible Notes, Appendices and Graphics

12-17.] Further exhortation, rather to promote the running the Christian race, and to take care, following peace and holiness, that there be no bitter root of sin among them, which, as in Esaus case, might deprive them of the promised blessing.

Fuente: The Greek Testament

Heb 12:12. , wherefore) The exhortation is resumed from Heb 12:1.- ) Isa 35:3, LXX., . The same also at Deu 32:36, , … So Sir 25:25. This exhortation has three parts, as it has respect to ourselves, to others, and to GOD; and Paul has often reference to this threefold division, for example, 1Co 6:11. The first part begins with , that hang down; the second with , peace; the third with , and holiness: and the first is referred to by these words, , lest any one fail (Heb 12:15); the second is referred to by the words, , lest there be any root of bitterness; the third is referred to by , lest there be any fornicator or profane person (Heb 12:16). The Anaphora[76] proves this by putting , lest any one, thrice.-, hands) your, comp. Heb 12:13, and the hands of the brethren, Heb 12:15; Isa 35:4 : and so , knees, and , feet, [have of you and of the brethren understood.]

[76] The repetition of the same words at beginnings.

Fuente: Gnomon of the New Testament

Heb 12:12-17

THE HEBREW BRETHREN ARE

EXHORTED TO ROUSE THEMSELVES

TO MORE RESOLUTE AND COURAGEOUS

PERSEVERANCE IN THEIR

CHRISTIAN COURSE

Heb 12:12-17

Heb 12:12 —Wherefore lift up the hands, etc.-That is, since it is true that afflictions are the chastisements of the Lord, designed for your own greatest good, you should from this take courage and bring to their right position the relaxed hands and the paralyzed knees of the inner man. These words are cited from Isa 35:3, and may denote weariness arising from any cause whatever. Most expositors agree that there is an allusion here to the ancient palaestra. But as Isaiah in the prophecy quoted has reference (1) to the Jews on their return from Babylon to Jerusalem, and (2) to Christians on their way to the heavenly Jerusalem, it is more probable that Paul, in quoting and applying the words of the Prophet, draws his imagery simply from the case of weary travelers. His meaning is, however, in either case the same. He calls on the strong to strengthen and encourage the weak; and on the weak to take fresh courage and run their race with patient perseverance, in view of the fact that God is with them, caring for them, and sanctifying even their greatest afflictions to their good.

Heb 12:13 —And make straight paths for your feet,-The writer has still before him the image of a company of persons marching onward to the heavenly Jerusalem. Some of them are lame, weak, and much disheartened by reason of the many obstacles in the way. And in order if possible to save such, the Apostle admonishes his stronger and more courageous brethren to make the paths of all straight and smooth, so that even the lame might be encouraged by the directness and evenness of the way, to persevere in it to the end. The same sentiment is forcibly presented in the fourteenth chapter of Romans; and it is also frequently and variously illustrated in the last great division of the prophecies of Isaiah (chapters 40-66). In this section the prophet has reference, as in the thirty-fifth chapter, (1) to the return of the Jews from Babylon to Jerusalem, under Zerubbabel; and (2) to the more sublime march of the redeemed, under Christ, from the captivity of sin and Satan to the free enjoyments of the heavenly Jerusalem. 0 In this march, both Paul and Isaiah insist that there should be no meanderings in the ways of sin; and that no obstacles should be left as stumbling- blocks in the way of the weak; but that the course of all should be straightforward in the Kings highway of holiness. The voices of many harbingers should still be heard proclaiming before the Kings army, Prepare ye the way of the Lord; make straight in the desert a highway for our God. (Isa 40:3.) See also Isa 43:19-20 Isa 49:9-12 Isa 62:10-11. Such proclamations are strengthening and encouraging to all; and might serve to help even the weak and dejected to persevere in their onward march to the everlasting Zion.

Heb 12:14 —Follow peace with all men,-There is no noun expressed in the orignal corresponding with the word men; and it may therefore be a question whether we should supply the word men, as in our English Version, or the word brethren as is done by Michaelis, Storr, Tholuck, Bleek, Ebrard, Delitzsch, Alford, and others. Individual believers, says Delitzsch, are exhorted to cherish peaceful relations with all the members of the community, even with the lame, sick, and weak. The improvement of such is to be aimed at, not by carnal contention, harsh acts of judgment, and uncharitable avoidance of their society; nor yet by merely setting them a good example in the purity and decision of our own conduct, while coldly waiting for the first advance on their side towards mutual explanation or agreement; but by pursuing peace on our own part; that is, by earnest active endeavors after a good understanding, and pursuing or hunting after peace as a noble prey or object of search. This is all good and excellent as far as it goes. But I see no sufficient reason for limiting this course of action simply to the brethren. The peace and prosperity of the Church may depend largely on the demeanor of its members toward those that are without, as well as toward one another. And I therefore think with Cecumenius, Theophylact, Bohme, Liinemann, Mac- knight, Clarke, and others, that the reference is to all men, whether believers or unbelievers. The Apostle well knew that the Hebrew brethren, by living harmlessly and giving no unnecessary offense to either Jews or Gentiles, might greatly promote the peace and prosperity of the Church: and hence he exhorts them, as he does the Roman brethren, to live peaceably with all men as far as possible: that is, as far as the law of Christ will permit. He would have us imitate Christ in this respect, as well as in everything else.

Heb 12:14 —and holiness,-The original word (hagiastnos) is a verbal noun, and denotes the putting on of the Divine holiness (hagiotes), or the becoming partakers of it, as indicated in the tenth verse. Our depraved nature is prone to resist the injurious; and in times of war and persecution, men are apt to follow after strife and contention. But the advice of the Apostle is quite different. Pursue peace, he says, and earnestly follow after a pure and holy life.

Heb 12:14 —without which no man shall see the Lord:-That is, without which holiness or sanctity of life, no one shall be admitted into Gods presence so as to enjoy his favor and fellowship. (Mat 5:6) For what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what sympathy and concord can there be between an infinitely holy God and an impure human spirit? Like loves its like in Heaven, Earth, and Hell. And hence the earnest exhortation of God to all who would enjoy his fellowship: Become ye holy, for I am holy. (1Pe 1:16.)

Heb 12:15 —Looking diligently-(epispopountes) observing carefully. This is an exhortation, not merely to the overseers (episkopoi) of the Hebrew Church, but also to all its other members. The Apostle calls on every one of them to carefully examine his own heart and life, while he at the same time exercises a prudent and judicious oversight over his brethren.

Heb 12:15 —lest any man fail of the grace of God;-The image, says Chrysostom, is taken from a company of travelers, one of whom lags behind, and so never reaches the end of the long and laborious journey. Those who do so, fail of course to secure the promised reward: for they only who endure to the end shall be saved. Stuart very happily expresses the idea of the Apostle, in its proper connection, as follows: See well to it, that no one fail of obtaining that Divine favor which is the result of holiness.

Heb 12:15 —lest any root of bitterness, etc.-We have here given another example of Hebrew parallelism. In the preceding clause, the Apostle admonishes his brethren to take heed and watch carefully, lest any one by lagging behind on the Kings highway of holiness, should fail to reach the portals of the celestial city; and so fall short of the grace of God. But in this second member of the parallelism, he goes a step further, and cautions his brethren to see well to it, that no one, like Achan (Jos 7:25-26), by his evil example trouble and defile the whole Church. Our author seems to have reference here to Deu 29:16-21, where Moses admonishes his brethren to beware of the sin of idolatry; Lest, he says, there should be among you man, or woman, or tribe, whose heart turneth away from the Lord our God, to go and serve the gods of those nations; lest there should be among you a root that beareth gall and wormwood; and it come to pass, when he heareth the words of this curse, that he bless himself in the heart, saying, I shall have peace, though I walk in the imagination of mine heart, to add drunkenness to thirst. Pauls root of bitterness, then, is one which, as Moses says, beareth gall and wormwood. The metaphor is used here to denote anyone who is himself bitterly opposed to the faith of the Gospel, and who labors to turn others from its simplicity and purity. Such a man not unfrequently troubles and defiles a whole congregation by his evil example and false principles. In 1Ma 1:10, Antiochus Epiphanes is called a sinful root (risa hamartolos) because from him iniquity sprung up all over the land, as a luxuriant crop of vegetables.

Heb 12:16 —Lest there be any fornicator, etc.-This is but an amplification of the admonitory lesson given in the preceding verse. See to it, says the Apostle, that no one by falling behind from any cause whatever, come short of the grace of God; and particularly, that no one apostatize from the faith, and so corrupt others by his bad example and false principles; and furthermore, that no one be so given up to the lusts of the flesh and to the neglect of spiritual things, that like the licentious and profane Esau, he will barter away his birthright as a child of God for a mere mess of pottage. The word fornicator (pornos) is to be taken in its literal sense, as denoting one who is given up to sensual lusts and pleasures; and the word profane (bebelos) means one who is regardless of God and of his religion. Both words are descriptive of one and the same person, viewed from different standpoints: for the abandoned fornicator is always a profane person; and the man who throws off all the restraints of religion, is sure to indulge in all manner of carnal excesses. Esau was no doubt both a fornicator and a profane person. This view is most in harmony with the plain and obvious meaning of the text, as well as with the traditions of the Jews.

Heb 12:16 —who for one morsel of meat sold his birthright.-The account of this is given in Gen 25:27-34, to which the reader is referred for a plain statement of the facts. Such was the abandoned and profligate state of Esaus mind, that for one meal he sold his rights of primogeniture (ta prototokia heautou). These may be best understood by a comparison of the fortunes of Jacob and Esau with their descendants. They evidently involve the rights and privileges of the Abrahamic covenants with respect to both the possession of Canaan and the birth of the Messiah.

Heb 12:17 —For ye know how that afterward, etc.-Esau, as we have seen, sold his rights of primogeniture to his brother Jacob for a mess of pottage; and afterward, when he wished to obtain the blessing, which was really a part of what he had sold, he was rejected by both his father and his God (Gen 27:31-41): for the blessing of Isaac was in this case the blessing of God.

Heb 12:17 —for he found no place of repentance,-What is the meaning of this? Does the Apostle mean repentance on the part of Esau, or on the part of his father Isaac? The former, say Luther, Calvin, Grotius, Bengel, DeWette, Hofmann, Delitzsch, Alford, and all the ancient Greek expositors: the latter, say Beza, Tholuck, Ebrard, Liinemann, Stuart, Macknight, and most of the other modern expositors. In either case the main lesson taught is about the same. For whatever construction be put on the several words of this sentence, it must be obvious that the object of the Apostle is to remind his readers, that the mistake of Esau, once committed, was committed forever: that no possible change of his mind could in any way effect a change in the mind and purposes of God. We might, therefore, without doing violence to the scope of the argument, refer the word repentance (tnetanoia) to either Esau himself or to Isaac as Gods representative. But with the ancient expositors, I prefer the reference to Isaac, (1) because this is required by the literal meaning of the word repentance, which properly denotes a change of mind produced by sorrow for sin; and (2) because the phrase place of repentance, means properly a place where the repentance of the sinner is made available. Whenever a sinner believes and repents, he is brought within the sphere of Gods forgiving mercy. God can now, for Christs sake, pardon and justify him, because he has come within the sphere of true and genuine repentance. But to this place of repentance on the part of the sinner, and of mercy on the part of God, the apostate has no access (see notes on Heb 6:4-6) ; and neither had Esau, so far as respects his forfeited birthrights. That he may have afterward repented of his sins, and so obtained forgiveness, is I think possible; but not so with regard to his despised birthrights. These had by one foolish and irreligious act, been irrecoverably lost. This, the Hebrews well understood; and hence the Apostle holds up this case as an example of warning to them, while he cautions them to beware lest they too by their negligence and folly should forfeit their birthrights as the children of God, and so place themselves beyond the divinely prescribed limits of repentance.

Heb 12:17 —though he sought it carefully with tears.-Sought what? Many able expositors, as Chrysostom, Grotius, Luther, Ebrard, and Alford, refer the pronoun it (auten) to repentance as its antecedent: but it is better with Calvin, Bengel, Bleek, Hofmann, Macknight, Delitzsch, and others, to make blessing (eu log tan) the antecedent. Esau had his heart set on receiving the blessing; and it was this that he sought so earnestly with tears. The whole sentence may therefore be construed and arranged according to our English idiom, as follows: For ye know that even when afterward he wished to inherit the blessing, though he sought it earnestly with tears, he was rejected; for he found no place of repentance. Or the order of the original may be preserved as in the English Version, by simply enclosing the words, for he found no place of repentance in a parenthesis.

Commentary on Heb 12:12-17 by Donald E. Boatman

Heb 12:12 –wherefore, lift up the hands that hang down and the palsied knees

A quotation from Isa 35:3.

a. Here is the figure of weary travelers.

b. Perhaps one is worn with sickness, fatigue.

c. Weakness is pictured.

In the light of the good things concerning chastening, weak knees and powerless hands should be made strong.

a. The happiest people are sometimes invalids.

b. The most miserable are sometimes millionaires with money, health and prestige.

Extend hands of glad service, and walk joyfully in spite of all hardships.

Heb 12:13 –and make straight paths for your feet

a.This sounds like John the Baptist, Mat 3:3.

b.It sounds like Isa 40:3.

c.Take the straight way, not the rough, crooked way.

d.The person who has prepared himself to endure evils goes on in a straight way.

Heb 12:13 –that they which are lame

The journey out of the way is so much more difficult for those who are strong, Elijah put up this proposition. 1Ki 18:21. We can picture a group traveling on foot; some are weak and lame.

a. The strong and courageous ought to make a smooth, straight journey for the sake of the weak.

b. Many a church is defeated by some half-hearted elder who says, I dont think we can do it.

Heb 12:13 –be not turned out of the way

This may also be translated, put out of joint, or lest halting should grow worse. Becoming feeble for awhile may result in a complete loss.

a. We do not go bad all at once, but by degrees.

b. When led into a diverse path, many remain entangled.

Heb 12:13 –but rather be healed

What is the healing?

a. Renewed faith. Appreciation for chastening has healing power in it.

b. It is faith such as the old patriarchs had that gives strength, Why be feeble, wayward, and downcast when healing may be had?

Heb 12:14 –Follow after peace with all men

Christ set the example.

a. He taught turning the other cheek. Mat 5:39.

b. He refused to let Peter defend him. Mat 26:52.

c. He came as a lamb to the slaughter. Isaiah 53.

The word follow is a strong word.

a. In Greek it is to pursue, as in a chase or battle.

b. It is something to work at, for a warring world will do all it can to keep us from peace.

We are exhorted to strive for peace.

a. Rom 12:18 : As much as in you lieth be at peace.

b. Col 3:15 : Let the peace of God rule.

c. 1Th 5:13 : Be at peace.

d. Rom 14:19 : Follow after the things which make for peace.

It is a qualification for elders and deacons.

a. 1Ti 3:3 : No brawler.

Heb 12:14 –and the sanctification

This is the experience of all. It does not encourage camp-meetings, emotionalism, where second blessings are sought.

a. All in Christ are sanctified. 1Co 1:2.

b. In Hebrews, sanctified means separated unto God.

1. It does not refer to feelings, but to Christs blood.

Heb 10:10 : We have been sanctified through the offering of the body of Jesus once for all.

2. When we become Christians we are then sanctified.

Sanctification is obtained by yielding once for all to God. It is not a second filling. The word sanctification is also translated holiness.

Heb 12:14 –without which no man shall see the Lord

There then is no salvation for any except by the blood. The moral man had better come under the blood if he would see God. The denominationalist had better be sure of Christs own Ways, for it is the Way of sanctification. This sanctified being of ours has many responsibilities, and these must be pursued if we would see the Lord.

Heb 12:15 –looking carefully

Four kinds of troubles should be looked for.

a. Those who fall short.

b. Bitterness springing up.

c. Fornication.

d. Profane person.

This is not gossip-hunting, but a carefulness on the part of those who watch in behalf of souls.

Heb 12:15 –lest there be any man that falleth

Observe the repeated warnings that show the possibility: 2Co 6:1; Luk 8:18; Heb 3:12; Heb 4:1; Heb 6:6; Heb 10:31. Sometimes the least likely ones fall, so it requires a careful watch.

Heb 12:15 –short of the grace of God

a. One so great as Paul was afraid of this happening to himself, for he says, 1Co 9:26 : So fight I.

b. Compare 1Ti 4:1; Gal 5:4; Rev 2:5.

c. If we fall short of Gods grace, then we have missed everything, This the Christian can do.

Heb 12:15 –lest any root of bitterness springing up trouble you

Most every church has a few devilish members who set the tone for bitterness and strife. Calvin feels this alludes to Deu 29:18.

a. Moses warned the people to beware lest any root of germination should bear gall and wormwood among them.

b. If we allow a wicked person to grow in the church, it will corrupt and defile many.

Heb 12:15 –and thereby the many be defiled

A few trouble-makers can bring reproach upon all. One bad apple soon causes the bushel of apples to be rotten. Israel allowed a few people to turn to idolatry, and soon ten tribes were carried away with it.

Heb 12:16 –lest there be any fornicator

This is an awful sin, for it undermines the home.

a. 1Co 5:9-13 says to put him out of the fellowship.

b. Heb 13:4 says God will judge him.

c. Compare also 1Co 6:9.

This was a warning made by the Jerusalem counsel in Acts 15.

Heb 12:16 –or profane person

The Greek word is bebelas. It doesnt necessarily mean to blaspheme or do violence, evil.

a. It refers literally to a threshold that anyone and everyone may trample over.

b. It refers to something in which there is no special consciousness. Compare 1Ti 1:9; 1Ti 4:7; 1Ti 6:20; 2Ti 2:16.

A profane man is one who has not thought of God.

Heb 12:16 –as Esau who for one mess of meat sold his own birthright

Sin can destroy ones birthright, Esau found it out.

a. Milligan says the tradition of the Jews is that Esau was also a fornicator.

b. His profanity is seen in Gen 25:34 where we read, despised his birthright.

Sin is a selling out to the devil.

Heb 12:17 –for ye know that even when he afterward desired to inherit the blessing he was rejected

A moment of pleasure may cause us to think that we shall never be disappointed, but we will be.

a. In a time of soberness a person comes to desire all that he has lost.

b. The prodigal son, when he came to himself, remembered his home and blessings.

Esau finally sought his birthright, but then it was too late.

Heb 12:17 –for he found no place for a change of mind in his father

The father could not be wishy-washy because of the weakness of others. Why should a father undo all that was done for a careless son who had no respect for sacredness in a moment of hunger? Does this mean that man can repent to no avail, that God will never change?

a. This section is a warning with Esau as an example, and that is as far as it should be pressed.

b. We have no way of knowing whether Esau made a genuine repentance, so the illustration cannot be pressed.

Heb 12:17 –though he sought it diligently with tears.

Stupid, ungodly persons, burning with lusts, plunge themselves into sins which bring tears, but often tears are too late. Tears are shed many times, not in repentance for sin, but in sorrow for what is lost.

Study Questions

2548. What does hands that hang down refer to?

2549. Where is the original expression found?

2550. What is the figure?

2551. Is this an exhortation to do good to others or an exhortation to self?

2552. Why do hands hang down? Is this not the place for them?

2553. Tell of Moses tired hands.

2554. Define palsied knees.

2555. Tell of others who used the same language as Heb 12:13.

2556. What does straight mean?

2557. Can you turn aside to evil and still walk straight?

2558. Is this the same word as Mat 3:3?

2559. Tell who the word lame refers to.

2560. What kind of a picture is to be represented by these figures?

2561. Is there any responsibility beyond self taught in this verse?

2562. What is the alternate translation of turned out of the way?

2563. What is the danger of feebleness and lameness?

2564. What is the method of healing?

2565. Does chastening help?

2566. Is there any need for being lame when we have healing available?

2567. Would you classify the members of your congregational fellowship as lame or strong?

2568. What is the significance of the word follow?

2569. Are we exhorted to follow a person in this verse?

2570. Is the world conducive to peace?

2571. Tell how Christ followed after peace.

2572. Can the Christian always be at peace?

2573. Was Jesus always at peace?

2574. What other verses of the Bible have a similar exhortation as Heb 12:14? Cf. Rom 12:18; Rom 14:19.

2575. Is this virtue important in the life of an elder? Cf. 1Ti 3:3.

2576. What does sanctification mean in the Bible?

2577. What does it mean to the denominationalist?

2578. Is it a matter of feeling or a matter of fact?

2579. Are we sanctified after we are Christians by growth?

2580. Can spiritual growth enable us to be more sanctified?

2581. What does Heb 10:10 say sanctifies?

2582. Is sanctification a second blessing, or a state of the Christian?

2583. How important is sanctification to eternal life?

2584. Can the good moral man expect salvation without sanctification?

2585. If blood sanctifies, can we expect salvation without it?

2586. What is meant by looking carefully? Heb 12:15

2587. What four things are we to look for?

2588. Does this encourage looking, like a gossip-hunter does?

2589. Is this an exhortation to an individual person or to the elders of the flock?

2590. Does this verse indicate that a person may fall?

2591. Why should we look carefully?

2592. Compare other verses on the subject of falling.

2593. According to this verse, can we fall from grace?

2594. Was Paul ever afraid it might happen to him? Cf. 1Ti 1:9; 1Ti 4:7; 1Ti 6:20; 2Ti 2:16.

2595. What is the grace of God?

2596. Does verse sixteen or verse seventeen tell us what would destroy Gods grace toward us?

2597. What is the figure of speech used in Heb 12:15?

2598. Could this be an allusion to Deu 29:18?

2599. Is a bitter person dangerous to the flock?

2600. What could be back of bitterness? Could it be disappointment jealousy?

2601. How extensive may the influence of the root of bitterness be?

2602. How extensively could the root do damage?

2603. Give illustrations in Israels history.

2604. How are we to treat the fornicator in the church, according to 1Co 5:9-13?

2605. What will God do with him? Cf. Heb 13:4.

2606. What is meant by a profane person? Is it one who swears?

2607. What person is illustrative of profanity? How? Cf. Gen 25:34.

2608. What is the significance of the expression, profane person in application to us?

2609. Compare 1Ti 1:9; 1Ti 4:7; 1Ti 6:20; 2Ti 2:16.

2610. How could Esau be an example of a profane person?

2611. Whom would we sell out in order to be profane?

2612. Is a person who curses unthoughtful of God?

2613. How permanent was Esaus profanity?

2614. Is there danger in bad mistakes as seen in the life of Esau?

2615. Can a moment of pleasure ruin our life?

2616. Name persons of the Bible whose life was ruined or blighted by selling out to the devil.

2617. Is repentance ever too late?

2618. Was Esaus father hard-hearted?

2619. Can God be wishy-washy because people are?

2620. Is law good when it does not have good enforcement?

2621. Does this verse mean that God cannot always be touched by our repentance?

2622. How true was Esaus repentance?

2623. Are tears always a sign of repentance?

2624. What mountain is referred to in Heb 12:18?

2625. Does the Christian have a sacred mountain?

2626. What did Jesus say about worship at a mountain? Cf. Joh 4:21.

2627. Why did the mount of Moses burn with fire? Cf. Deu 4:11; Deu 5:4-5.

2628. What was the name of the mountain?

2629. Could the mountain be touched-was there any danger? Cf. Exo 19:12-13.

2630. What is meant by blackness and darkness?

2631. How does darkness compare with our mountain?

2632. What is meant by the word tempest?

2633. Is there any tempest described? What could it refer to?

2634. Was there a musical instrument at Mount Sinai?

2635. Does this imply that a musical instrument is not to be included in the church?

2636. Why is it mentioned? See Exo 19:16; Exo 20:18.

2637. What is the trumpet referred to in Heb 12:19?

2638. Tell of the various uses of the trumpet in the Bible.

2639. What is referred to in the Voice of words? Cf. Heb 12:26 and Deu 5:22.

2640. What was Israels reaction to the words heard first from the mount?

2641. Why did the Hebrews request the Voice to be silenced?

2642. Will men ever feel that way again?

2643. Does the Gospel strike terror to some?

2644. How did the scene at Sinai impress the Hebrews?

2645. What factors were frightening?

2646. Why were animals forbidden to be near the mountain?

2647. Should we be careless about the Lords house today?

2648. Why was the mountain out of bounds for man and beast?

2649. Where did Moses make the statement found in Heb 12:21?

2650. What explanations are made?

2651. Could Moses have spoken with others recorded in Exo 19:16-17?

2652. In the giving of the law, what was Moses first reaction?

2653. What did Moses speak in Exo 19:19?

2654. How did the author of Hebrews get this information?

2655. Could Joh 16:13 be an answer?

Fuente: Old and New Testaments Restoration Commentary

In these verses an entrance is made into the second part of the chapter, which is designed unto the application of the doctrine concerning sufferings, afflictions, and chastisements, before insisted on. And there are three parts of it:

1. A general exhortation unto an improvement of the said doctrine, in a conformity of mind unto it.

2. A prescription of sundry important duties, in their joint walking before God unto the same end, verses 14-16.

3. A confirmation of the whole, by an instance or example of one who did all things contrary unto the duties prescribed, namely, Esau; with the severe issue thereon, verses 16,17. The first of these is contained in these two verses.

Heb 12:12-13. , , .

Heb 12:12-13. Wherefore lift up the hands which hang down, and the feeble knees; and make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed.

1. Wherefore, , quapropter, quamobrem; it shows that the ensuing exhortation is wholly derived from the preceding discourse.

Seeing things in this case are as we have declared, this is your duty thereon.And in no writing of the New Testament is this method so much observed as in this epistle; namely, to lay down doctrines of truth, to confirm them by divine testimonies and reasons, and then to make the use and application of them. And the reason of it is, because the whole design of the epistle is parenetical, with respect unto practice.

2. For the right understanding of the mind of the Holy Ghost in the words, we must take notice that there is a supposition included in them of some failure in the Hebrews, as unto their courage and constancy in suffering; at least that they were in great danger of it, and that it began to affect the minds of many, and perhaps greatly to prevail in some among them. This he had insinuated before, in the entrance of his discourse on this subject, verses 3-5, and now resumes it as a ground of his exhortation. And,

Obs. 1. It is the duty of all faithful ministers of the gospel to consider diligently what failures or temptations their flocks are liable or exposed unto, so as to apply suitable means for their preservation.

3. The words in general contain an exhortation unto duties, flowing directly from the doctrine insisted on in its application unto these Hebrews. And whereas there were two sorts of them (which distinction the apostle frequently intimates in the epistle);

(1.) Such as were really guilty of the evils dehorted from; and,

(2.) Such as were not so, at least not in such a degree as some others were; the exhortation respects both sorts of them. Unto the first sort it enjoins their own present duty; and directs the latter how to behave themselves towards those who were so defective; as we shall see in the progress.

4. That part of the exhortation which is contained in verse 12, is taken Isa 35:3, , Confortate marius remissas, et genua labantia roborate. The Vulgar Lat. in that place reads, manus dissolutas, and genua debilia; here, manus remissas, and genua soluta. The translation of the LXX. renders by , be ye strong, speaking to the hands and knees in the second person; and by ; unless that word belongs to the following sentence. The apostle useth one word, applying it to both hands and knees, it being equally proper to both.

5. The way of the proposal of the exhortation is in continued metaphors, in answer to the first prescription of the duty exhorted unto; which was, to run in a race, or to strive for victory, verse 1. And in the verse foregoing he requires of us, in this case, that we should be , exercised, like those that were stripped or made naked for a contest; wherefore,

6. The exhortation is applied unto the parts of the body which are of principal use in gymnastical exercises, namely, the hands, the knees, and the feet, whereby the body putteth forth all its strength to obtain the prize; the hands and knees being the principal seat of strength and activity. And we must consider,

(1.) What is the defect blamed in them;

(2.) What is the remedy prescribed unto that defect;

(3.) What is the spiritual meaning of both.

(1.) The defect charged on the hands is, that they hang down, LXX., , remissas. We want a word exactly to express the Hebrew, It is not so much hanging down, as weakened and dissolved in their strength, whence they do hang down. And when it is so with any, they declare themselves weary of what they are engaged in; faint, unready, and giving over.

That charged on the knees is, that they are , soluta, dissoluta; or, as in the Hebrew, labantis We use a proper word here, and in the prophet, feeble; that is, debilia, weak, whose nervous vigor is dissolved. So we render , Psa 109:24, My knees are weak through fasting. So, in great weakness, fear, and despondency, the knees are said to smite together, Nah 2:10.

In both there is a description of a man heartless or slothful, or so fainting in the running of a race as to be ready to cast off all hopes of success, and to give over.

(2.) It is the same kind of distemper which affects these several parts; and therefore the apostle prescribes the same remedy to them both, namely, , surripite, erigite. It is not, Elevate,Lift up,which is proper to the hands only; but, Erect or raise them to a due state, frame and posture; set them right again; apply them to their duty.So in the cure of the woman that had the infirmity wherewith she was bowed down, we render it, made straight, Luk 13:13, or upright again; and by setting up, Act 15:16; in which two places alone, besides this, the word is found. It is therefore a restoration unto their former state that is directed in this word.

(3.) Wherefore the spiritual sense of the words, or meaning of the similitudes, is plain; and there is no necessity to make a distribution of parts, as unto what is particularly intended by the hands or knees. For by the same kind of defect in both, the fault of the whole is described. Now this is such a decay in Christian courage and resolution, as brings along with it a great weakness and unreadiness for duty.

In our Christian race we are to put forth our utmost spiritual strength and activity. All graces are to be kept up unto their exercise, and all duties to be attended unto with diligence. But where the course is long, or the difficulties are great, we are apt to grow weary, to despond; first to wish it at an end, and then to give over. And this frame ariseth from a composition of two evil ingredients:

[1.] Despondency as to success;

[2.] Weariness of duty. In them do our hands hang down, and our knees grow feeble.

Obs. 2. This is the great evil which, in all our sufferings and afflictions, we are with all intension of mind to watch against. This is the way whereby multitudes have entered into scandalous backslidings, and many into cursed apostasies.

Obs. 3. We are apt to pity men who are weary and fainting in their courage, and under their burdens; and we do well therein, for they have spent all their strength, and have no way of supply; but we are to be no way gentle towards ourselves, in our spiritual weariness and decays; because we have continual supplies of strength ready for us, if we use them in a due manner. See Isa 40:28-31.

Obs. 4. This exhortation being a conclusion or inference made from the preceding discourse, concerning the nature, use and end of sufferings and afflictions, this instruction is given us in a peculiar manner, namely, that we ought to confirm our minds against all discouragements and despondencies under them, by the consideration of Gods design in them, and the blessed success which he will give unto them.

Obs. 5. The recovery of this frame, or the restoration of our spiritual hands and knees to their former vigor, is by stirring up all grace unto its due exercise, which is torpid and desponding under sloth in this frame.

As this direction concerns others, other professors, other members of the church, and not so much ourselves, it compriseth all the duties of exhortation, consolation, instruction, and prayer, which are useful unto that end.

Heb 12:13. The first part of this exhortation concerns the inward frame of the minds of men, with respect unto themselves and their own souls. That which follows, verse 13, looks unto their ways, walking and conversation, with respect unto others, that they may receive no damage, but benefit by it. And therefore the apostle doth not herein direct us to strengthen our feet, as he doth our hands and knees; but to make straight paths for them, wherein we may walk. And the conjunctive , and, denotes an additional duty.

There are two things in the words:

1. A duty prescribed;

2. An enforcement of it from an evil consequent of its omission; both in terms metaphorical.

1. Our feet are those members of our body which carry us on in our course; which is the ability and activity of our minds for spiritual duties. These feet must have a path to walk in, or they can make no progress. According as that path is right and straight, or crooked and uneven, so will our course be. It is therefore highly incumbent on us to look well unto the paths wherein we are going. And this is here prescribed unto us.

The direction seems to be taken from Pro 4:26, Ponder the path of thy feet, and let all thy ways be established; or rather, all thy ways shall be ordered aright; which is the sense of this place.

In order unto a discovery of the duty here prescribed, we must consider,

(1.) What are the paths of our feet;

(2.) How we are to make them straight.

(1.) Our paths, . is a wheel; and is , the mark made by wheels; or bits. So, though it be taken for semita, a path, yet it is such a path as is marked out for others, that leaves a track wherein we may be followed. The Vulgar renders it by gressus, our steps; but it is rather the way wherein we tread, which is said to be made straight.

Our obedience unto God is called our walking before him, namely, all that obedience which he requires in the covenant, Gen 17:1. The first divine testimony given unto any man, was unto his faith in sacrifice, Gen 4:4; that is, as expressed with respect unto the atonement to be made by Christ. And the second was unto obedience, under the name of walking with God: Enoch walked with God, Gen 5:24. In these two, thus exemplified from the beginning, faith and obedience, doth the life of God in the church consist. And as this obedience is called our walking, so it is called our path, Psa 27:11; Psa 119:35; Psa 119:105; Isa 26:7; Psa 23:3; Psa 25:4; Mat 3:3; Luk 3:4. And these paths are distinguished into the paths of the righteous and the upright, and the paths of the wicked and the froward; that is, every ones course of actions, with respect unto God and his will, is his path.

And this is called our path,

[1.] Because it is that wherein we are continually conversant.

[2.] Because it is that whereby we tend unto the end which we aim at, and that which will certainly bring us thereunto.

[3.] Because all the circumstances of our observation of a path, and walking in it, do illustrate the way and manner of our obedience and duties of it, as might be declared.

This path of our obedience may be considered either objectively only; and so it is nothing but the will of God revealed unto us, the canon or rule which we are to walk according unto, that we may have peace, Gal 6:16. And in this sense the path of all men is one and the same, absolutely invariable; nor can we make it straight or crooked: it is absolutely and perfectly straight in itself. Or it may be considered with respect unto them that walk in it; and so there are degrees of its straightness. Men may continue in it, yet fail variously as to its universal rectitude: they may fail in it, though they do not utterly leave it, or fall from it. So it is affirmed of Peter, and those with him, when they failed in the matter of compliance with the Jews, that they did not , Gal 2:14, walk with a right foot. They continued in the path of the truth of the gospel, but they stumbled in it, they warped in one instance from it.

(2.) And hereby we may understand what is here enjoined in way of duty, namely, to make these paths straight. For there are two things herein:

[1.] That we walk uprightly in the paths of obedience. Then are our paths straight, when we walk uprightly in the paths of God. And as this respects our universal obedience, as it doth everywhere in the Scripture, so I doubt not but regard is had unto halting, or taking some crooked steps in profession during trial. Deserting of church assemblies, forbearance of sundry necessary duties that might be provocations to their adversaries, irregular compliances with the Jews in their worship, are things that the apostle intimates them to have been liable unto. Where these things were, though they forsook not utterly the path of the gospel, yet they walked not in it with a right foot; they failed in the way, though they fell not from it. These things the apostle would have rectified.

[2.] That we walk visibly in these paths, This is included both in the signification of the word , and in the precept to make our paths straight; to wit, that they may be seen and known so to be. For this is necessary unto the end proposed, namely, the preservation of others from being turned out of the way, or their recovery from their wandering.

And therefore I do grant, that the duties especially intended in this precept are, courage, resolution, constancy in profession, with a diligent watch against all crooked compliances or fearful relinquishment of duties. And therefore,

Obs. 1. It is our duty not only to be found in the ways of God in general, but to take care that we walk carefully, circumspectly, uprightly, and diligently in them. Hereon depend our own peace, and all our usefulness towards others. It is a sad thing when some mens walk in the ways of God shall deter others from them, or turn them out of them. Yet so it falls out in the negligent, careless profession of many.

Obs. 2. To make halts or baulks in our way of profession, or crooked paths, in neglect of duty or compliances with the world, in time of trial and persecution, is an evidence of an evil frame of heart, and of a dangerous state or condition.

2. The enforcement of the duty required is the next thing in this verse: Lest that which is lame be turned out of the way; but let it rather be healed. The apostle continues in the use of metaphors, according as he began this discourse. And having described our careful obedience, by making straight paths for our feet, he calls that or those which are defective therein, lame; that which is lame. The Vulg. reads the words, ut non claudicans qui erret; which the Rhemists render, that no man halting err, without any good sense. The Syriac, that the member which is lame. The principal internal hinderance from walking is lameness. He that is lame can make but slow progress, and is often ready by his halting to stumble out of the way. Lameness, therefore, is some defect that is distinguished from external hinderances, and from mere fainting or weariness, (whereof the apostle had spoken before, which may befall them that are not lame,) which obstructs men in their progress, and makes them be easily turned out of the way: besides, it includes an inward disease and distemper in particular, whence the apostle says, it is to be healed

And by the way we may observe, that sundry diseases, weaknesses, and lamenesses, are apt to fall out in the flock of God. These he promiseth himself to be tender toward, and to heal, Zec 11:15-16; as he severely threatens those shepherds by whom they are neglected, Eze 34:4, etc.

Considering what at this time was the state of the Hebrews who had received the doctrine of the gospel, as both this epistle and the story of them in the Acts of the Apostles do declare; as also what fell out afterwards among them; I do judge that by this among them, that which is lame, the apostle peculiarly intends those that would retain the Judaical ceremonies and worship together with the doctrine of the gospel. For hereby they were made weak and infirm in their profession, as being defective in light, resolution, and steadiness; as also, seemed to halt between two opinions, as the Israelites of old between Jehovah and Baal.

This was that which was lame at that time among these Hebrews. And it may, by analogy, be extended unto all those who are under the power of such vicious habits, inclinations, or neglects, as weaken and hinder men in their spiritual progress.

The caution concerning this sort of persons is, that they be not turned out of the way. To be turned out of the way, is to be turned off from the profession of the gospel. This those who were lame, as before described, were very liable and subject unto; a small matter would turn them aside, as afterwards many of them were turned off from the truth. The apostle doth not thereon declare a displeasure against them; he is not angry with them, but adviseth others to deal carefully and tenderly with them, avoiding every thing that might give occasion unto their turning aside.

And this the apostle extends to their healing: But rather let it be healed. To be healed, is not opposed to to be turned aside, as though that word should signify a further breach or luxation of that which is lame; but it denotes the cure of him that is lame, by a continuation of the same metaphor. Be so far from doing or omitting any thing, which might give them occasion to turn from the way, as that you endeavor the removal of those causes of lameness which you see in them.And the sense of the words may be included in the ensuing observations.

Obs. 3. A hesitation or doubtfulness in or about important doctrines of truth, will make men lame, weak, and infirm in their profession. And,

Obs. 4. Those who are so, are disposed unto a total defection from the truth, and are ready on all occasions to go out of the way. Also, in general,

Obs. 5. Every vicious habit of mind, every defect in light or neglect of duty, every want of stirring up grace unto exercise, will make men lame and halt in profession, and easy to be turned aside with difficulties and oppositions,

Obs. 6. When we see persons in such a state, it is our duty to be very careful so to behave ourselves as not to give any occasion to their further miscarriages, but rather to endeavor their healing.

Obs. 7. The best way whereby this may be done, is by making visible and plain unto them our own faith, resolution, courage, and constancy, in a way of obedience becoming the gospel. Hereby we shall both excite, promote, and direct them, in and unto their duty. For,

Obs. 8. The negligent walking of those professors who are sound in the faith, their weakness and pusillanimity in times of trial, their want of making straight paths for their feet in visible holiness, are a great means of turning aside those that are lame, weak, and halting.

Obs. 9. It is good to deal with and endeavor the healing of such lame halters whilst they are yet in the way; when they are quite turned out, their recovery will be difficult, if not impossible.

Fuente: An Exposition of the Epistle to the Hebrews

Lift Up the Hands which Hang Down

The opening word of Heb 12:12 connects this passage with all that has preceded it concerning our heavenly Fathers chastisements. Wherefore. With that word, the Holy Spirit tells us why our heavenly Father deals with us in such goodness, grace, and love when he chastens us. The Lord our God chastens us that he might keep us in his grace, that he might keep us looking to Christ, that he might keep us from the apostasy by which multitudes have perished.

Our Weakness

We all like to think we are spiritually strong, in good health, and fully capable of doing what we ought to do. But that is not the case. The fact is the Lords sheep are sheep. Weakness is common to sheep. They are easily exhausted. Often, they are lame, lame because the Good Shepherd graciously breaks their feet. When he breaks their feet, it is that he might carry them in his arms and teach them to follow him.

Heb 12:12 speaks of sluggishness, weariness, and weakness. “Lift up the hands which hang down, and the feeble knees.” Remember, the passage before us speaks of believers as a people running a race. When a runners hands dangle at his side, when his knees begin to wobble, it is not likely that he will proceed much further. This is precisely the condition in which David found himself in Psalms 73. He wrote, “My feet were almost gone; my steps had well nigh slipped (Heb 12:3).

How weak our hands are! How feeble our knees! How sluggish and inactive we are in prayer! In hearing the Word of God! In Worship! In holding fast our profession! In the performance of those things by which the gospel of Christ is to be adorned!

We are easily wearied and fatigued with weights and burdens of sins and afflictions. We are faint, fearful, and timorous, because of unbelief, because we do not trust Gods goodness, grace, love, and the promises of his unfailing goodness, compassion, grace, and care. Are we not?

This is the Lords word of exhortation to you and me. “Lift up the hands which hang down, and the feeble knees!” He here calls for us to be active in every dutycourageous before every foeand of good cheer in every woe. He is calling for us to patiently bear every burden he puts upon us, looking to him for help, and strength, and protection.

Helping the Weak

Particularly, this is a call for us to help one another in such times of need. Eliphaz commended Job because Gods servant Job had been such a helper of his weak brethren. “Behold, thou hast instructed many, and thou hast strengthened the weak hands. Thy words have upholden him that was falling, and thou hast strengthened the feeble knees” (Job 4:3-4).

We know that Paul is primarily referring to and urging us to help one another because Heb 12:12 is a quotation from Isa 35:3-4, where the admonition cannot be mistaken. “Strengthen ye the weak hands, and confirm the feeble knees. Say to them that are of a fearful heart, Be strong, fear not: behold, your God will come with vengeance, even God with a recompense; he will come and save you.”

When our brethren are weak, when it appears that they are ready to quit the race, let us refresh and strengthen them with love, sympathizing with them, speaking comfortably to them, and bearing their burdens. That is what brothers and sisters do for one another. It is called love (Gal 6:1-3).

Make Straight Paths

When one of Gods children appear to be lame, perhaps lame by their own foolishness, we are to make straight paths for their feet, that they may be healed “And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed” (Heb 12:13). The word “feet” refers to our walk, our manner of life, both in the church, and in the worldHow beautiful are thy feet with shoes, O Princes daughter(Son 7:1). There are straight paths made ready for our feet to walk in.

These straight paths are the old paths of Gospel truth (Jer 6:16), the paths of Holy Scripture (Psa 119:41-48). The straight path in which we must walk is the path to the house and throne of our God (Psa 122:1-4). We make the paths straight for ourselves and for one another by steadfastly refusing to add anything to the Word, ordinances, and worship of our God and by taking care not to neglect that which God has ordained for our souls good. Make the paths straight for yourself. Make the paths straight by deliberate example for one another.

The Lame

How tenderly the Lord urges us to this business of caring for one another. Lest that which is lame be turned out of the way. The word lame is a very strong word. It means that which is twisted and broken. Who would not pity a man fallen in the streets, whose legs had been twisted and broken? How much more we ought to pity a lame member of Christs body. How much more we ought to pity a lame member of our family. It matters not whether the lameness is the lameness of his corrupt nature, or lameness caused by his own foolish and sinful behavior, or lameness caused by the neglect of his soul.

Ours is not to judge and blame, or even diagnose, but to heal. But let it rather be healed. As Gill explains, Let the fallen believer be restored, the weak brother be confirmed, the halting professor be strengthened, and everyone be built up and established upon the most holy faith, and in the pure ways of the Gospel. Shall we not do for one another what our God does for us? Read Mic 4:6-8 and Zep 3:19-20.

How can we heed this admonition? How can we strengthen our own hands and one anothers? How can we strengthen our own feeble knees and each others? How can we make straight paths for our own broken legs and one anothers? Read Heb 12:14, and you will see. “Follow peace with all men, and holiness, without which no man shall see the Lord.”

Fuente: Discovering Christ In Selected Books of the Bible

Heb 12:3, Heb 12:5, Job 4:3, Job 4:4, Isa 35:3, Eze 7:17, Eze 21:7, Dan 5:6, Nah 2:10, 1Th 5:14

Reciprocal: Exo 17:12 – stayed up his hands Lev 11:22 – General Deu 20:3 – let not Deu 22:4 – thou shalt surely 1Sa 17:32 – Let 1Sa 23:16 – strengthened Ezr 10:4 – be of good Neh 6:9 – Their hands Job 35:15 – in great Job 42:11 – they bemoaned Psa 31:24 – Be of Psa 109:24 – knees Psa 119:50 – This Jer 31:8 – them the Eze 34:4 – diseased Mic 4:6 – will I Zep 3:16 – be said Mat 12:20 – bruised Luk 3:5 – and the crooked Luk 22:32 – strengthen Joh 11:28 – and called Joh 14:1 – not Joh 21:15 – lambs Act 18:23 – strengthening Act 20:35 – how that 2Co 1:4 – that 2Co 2:7 – ye Col 3:16 – teaching 1Th 4:18 – Wherefore Heb 13:22 – suffer Jam 5:19 – and one

Fuente: The Treasury of Scripture Knowledge

Heb 12:12. Hands hanging down and feeble knees indicate a spirit of despair or aversion to the chastisement for the punishment of wrong. Such persons should take a different attitude in the matter and look upon the situation as one where they really have been favored.

Fuente: Combined Bible Commentary

Heb 12:12-17. Further exhortations. Heb 12:12. Wherefore (connecting the practical appeals, as is usual in this Epistle, with the reasoning and imagery of the previous verses) lift up (make straight) the hands that hang down, and the weak (the loose or the palsied) knees. The figure of a race is still preserved, and perhaps of a fight also; the last requiring the strong hands, and the first firm knees; or perhaps the drooping hands and the palsied knees denote simply the complete collapse which threatened the Hebrew Christians in the race set before them.

And make straight (or level) paths for your feet (the same verb as above), that that which is lame, that part of the Church which is stumbling between Christianity and Judaism, may walk in plain, beaten tracks, and so be kept from turning aside. Some interpret that that which is lame may not be put out of jointa possible meaning of the verb. It is used, however, in the New Testament only in the pastoral Epistles, 1Ti 1:6; 1Ti 5:15; 1Ti 6:20, 2Ti 4:4, and has always the sense given to it above. Who can estimate the power of a few courageous, consistent men in any struggle, and not least in Christian churches!

Nay, rather than let it suffer further infirmity, as it is needlessly doing, let it be healed.

Meanwhile here, as in the Church at Rome, the weak, the lame, are to be treated with great forbearance, and peace is to be carefully cultivated, not division.

Fuente: A Popular Commentary on the New Testament

As if our apostle had said, “Seeing so glorious fruits spring from sanctified afflictions be not dejected in mind, nor suffer fear to seize upon you, which weakens the hands, and enfeebles the knees, and causes them to smite one against the another; but be resolute for God, make straight paths in the way of Christianity, not stepping once out of it to avoid persecution, lest they who are already lame and feeble, the weak and wavering Christians, be disheartened, and moved by your example to turn out of the way, but let them rather by your constancy be confirmed in their Christian course.”

Learn hence, 1. That in the running of our spiritual race, we must put forth our utmost strength and activity; but where the course is long and difficulties great, we are apt to grow weary and despond, our hands hang down, and our knees grow feeble.

Learn, 2. That faintness and weariness in duty, dejection and despondency as to success, and great evils, and of fatal consequence unto others as well as ourselves, which therefore we must with all intention of mind watch against; Lift up the hands that hang down, and the feeble knees.

Learn, 3. That negligence and careless walking in time of prosperity, and pusillanimity and weakness in time of trial, is a great mean of turning aside those that are lame and weak out of the paths of visible holiness: Lest that which is lame be turned out of the way.

Learn, 4. That the sight and due consideration of a Christian’s courage and constancy, will tend very much to the healing of the weak and lame Christians whilst they are in the way, whose recovery, when quite turned out, will be very difficult, if not impossible. -Let it rather be healed.

Fuente: Expository Notes with Practical Observations on the New Testament

An Exhortation to Continue to the End of the Race

The writer urged the Hebrews to take strength from knowing God loved them and continue the race. To aid in this, he encouraged them to choose as straight and even a path as possible. Following such a course prevents jostling weaker ones and making it more difficult for them to run the race to its end. They were also encouraged to maintain peaceful relations with all those around them. This would make the running easier both with fellow runners and through a country that could be hostile if provoked ( Heb 12:12-14 ).

The writer exhorted them to carefully watch so no one would fall behind to the point of not being able to complete the race. He warned against sin in the camp that might cause the whole group to fall out of the race. Particularly, he warned against one who might become so wrapped up in the lusts of this world that he would throw off the religion of God and sell his birthright as a Christian. One who did this would be like Esau, who sold his birthright for some meat to eat. By doing this, Esau showed how lightly he thought of the promises from God that were included in his birthright. Later, when he wanted the blessing that was a part of that birthright, he was rejected. There was no way to change the effects of the selling of his birthright, even though he sought the blessing sincerely in tears ( Heb 12:15-17 ).

Fuente: Gary Hampton Commentary on Selected Books

Heb 12:12-14. Wherefore Since afflictions are so beneficial; lift up the hands Whether your own or your brethrens; which hang down Unable to continue the combat; shake off discouragement, sloth, and indolence, and exert yourselves in your spiritual warfare, and in the performance of your duty; and strengthen, by faith and prayer, the feeble knees Unable to continue the race. And make straight paths for your own feet And for those of others; remove every hinderance, every offence out of the way; lest that which is lame Those who are weak and feeble among you; be turned out of the way Of truth and duty; but let it rather be healed Let them rather be delivered from their fears and dejections, and be confirmed in their Christian course. Follow peace with all men As much as in you lieth; do not willingly or unnecessarily give offence to any, and be not easily offended with others; bear and forbear, for the sake of peace and mutual love; and holiness Internal and external, holiness of heart and life; the mind of Christ, and a conformity to God; without which How ready soever men may be to flatter themselves with vain expectations; no man shall see the Lord It being his unalterable decree to exclude those who live and die under the defilement of sin, from the sight of himself in the celestial world, for which their unholy tempers and vile affections render them altogether unfit; only the pure in heart shall or can see God, Mat 5:8. We must be like him, if we would see him as he is, 1Jn 3:2.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Verse 12

Hebrews 12:12; Isaiah 35:3.

Fuente: Abbott’s Illustrated New Testament

12:12 {8} Wherefore lift up the hands which {d} hang down, and the feeble knees;

(8) The conclusion: we must go forward courageously and keep always a right course and (as far forth as we may) without any staggering or stumbling.

(d) The description of a man that is out of heart and completely discouraged.

Fuente: Geneva Bible Notes

3. The need for greater strength 12:12-13

The writer next urged his readers to take specific action that would facilitate their continuance in the faith.

This word of exhortation, as well as the others, reveals that the original readers were spiritually weak. Consequently, the writer urged them to build up their strength so they could work effectively and walk without stumbling (cf. Pro 4:25-27). The Greek word ektrepo, translated "be put out of joint" (Heb 12:13), has the technical medical sense of a foot turning and becoming dislocated. [Note: Ellingworth, p. 659.] This power comes as we draw upon our resources for strength, namely, the Word of God and the grace of God (Heb 4:12-16). The readers also needed to level the path of discipleship they trod by removing impediments to their progress. This might involve, for example, avoiding contact with people and materials that encourage departure from God’s will. Then the lame among them (i.e., the very weak) might recover as they proceeded to walk. The writer probably intended this exhortation to include laying aside sin (Heb 12:1) and compromising associations with apostates who might throw unneeded barriers such as false teaching in the Christians’ path.

This encouragement completes the thought of Heb 12:1-13. The writer began with an exhortation, expounded the value of discipline, and ended with another exhortation.

"A depth of pastoral concern is evident throughout this section. The writer understood that faith can be eroded by constant exposure to harsh circumstances." [Note: Lane, Hebrews 9-13, p. 428.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)