Exegetical and Hermeneutical Commentary of Hebrews 12:4
Ye have not yet resisted unto blood, striving against sin.
4 13. Fatherly chastisements should be cheerfully endured
4. Ye have not yet resisted unto blood ] If this be a metaphor drawn from pugilism, as the last is from “running a race,” it means that as yet they have not “had blood drawn.” This would not be impossible, for St Paul adopts pugilistic metaphors (1Co 9:26-27). More probably however the meaning is that, severe as had been the persecutions which they had undergone (Heb 10:32-33), they had not yet and perhaps a shade of reproach is involved in the expression resisted up to the point of martyrdom (Rev 12:11). The Church addressed can scarcely therefore have been either the Church of Rome, which had before this time furnished “a great multitude” of martyrs (Tac. Ann. xv. 44; Rev 7:9), or the Church of Jerusalem, in which, beside the martyrdoms of St Stephen, St James the elder, and St James the Lord’s brother, some had certainly been put to death in the persecution of Saul (Act 8:1).
striving against sin ] “in your struggles against sin.” Some from this expression give a more general meaning to the clause “You have not yet put forth your utmost efforts in your moral warfare.”
Fuente: The Cambridge Bible for Schools and Colleges
Ye have not yet resisted unto blood, striving against sin – The general sense of this passage is, you have not yet been called in your Christian struggles to the highest kind of sufferings and sacrifices. Great as your trials may seem to have been, yet your faith has not yet been put to the severest test. And since this is so, you ought not to yield in the conflict with evil, but manfully resist it. In the language used here there is undoubtedly a continuance of the allusion to the agonistic games – the strugglings and wrestlings for mastery there. In those games, the boxers were accustomed to arm themselves for the fight with the caestus. This at first consisted of strong leathern thongs wound around the hands, and extending only to the wrist, to give greater solidity to the fist. Afterward these were made to extend to the elbow, and then to the shoulder, and finally, they sewed pieces of lead or iron in them that they might strike a heavier and more destructive blow. The consequence was, that those who were engaged in the fight were often covered with blood, and that resistance unto blood showed a determined courage, and a purpose not to yield. But though the language here may be taken from this custom, the fact to which the apostle alludes, it seems to me, is the struggling of the Saviour in the garden of Gethsemane, when his conflict was so severe that, great drops of blood fell down to the ground see the notes on Mat 26:36-44. It is, indeed, commonly understood to mean that they had not yet been called to shed their blood as martyrs in the cause of religion; see Stuart Bloomfield, Doddridge, Clarke, Whitby, Kuinoel, etc. Indeed, I find in none of the commentators what seems to me to be the true sense of this passage, and what gives an exquisite beauty to it, the allusion to the sufferings of the Saviour in the garden. The reasons which lead me to believe that there is such an allusion, are briefly these:
(1) The connection. The apostle is appealing to the example of the Saviour, and urging Christians to persevere amidst their trials by looking to him. Nothing would be more natural in this connection, than to refer to that dark night, when in the severest conflict with temptation which he ever encountered. he so signally showed his own firmness of purpose, and the effects of resistance on his own bleeding body, and his signal victory – in the garden of Gethsemane.
(2) The expression striving against sin seems to demand the same interpretation. On the common interpretation, the allusion would be merely to their resisting persecution; but here the allusion is to some struggle in their minds against committing sin. The apostle exhorts them to strive manfully and perseveringly against; sin in every form, and especially against the sin of apostasy. To encourage them he refers them to the highest instance on record where there was a striving against sin – the struggle of the Redeemer in the garden with the great enemy who there made his most violent assault, and where the resistance of the Redeemer was so great as to force the blood through his pores. What was the exact form of the temptation there, we are not informed. It may have been to induce him to abandon his work even then and to yield, in view of the severe sufferings of his approaching death on the cross.
If there ever was a point where temptation would be powerful, it would be there. When a man is about to be put to death, how strong is the inducement to abandon his purpose, his plans, or his principles, if he may save his life! How many, of feeble virtue, have yielded just there! If to this consideration we add the thought that the Redeemer was engaged in a work never before undertaken; that he designed to make an atonement never before made; that he was about to endure sorrows never before endured; and that on the decision of that moment depended the ascendency of sin or holiness on the earth, the triumph or the fall of Satans kingdom, the success or the defeat of all the plans of the great adversary of God and man, and that, on such an occasion as this, the tempter would use all his power to crush the lonely and unprotected man of sorrows in the garden of Gethsemane, it is easy to imagine what may have been the terror of that fearful conflict, and what virtue it would require in him to resist the concentrated energy of Satans might to induce him even then to abandon his work. The apostle says of those to whom he wrote, that they had not yet reached that point; compare notes on Heb 5:7.
(3) This view furnishes a proper climax to the argument of the apostle for perseverance. It presents the Redeemer before the mind as the great example; directs the mind to him in various scenes of his life – as looking to the joy before him – disregarding the ignominy of his sufferings – enduring the opposition of sinners – and then in the garden as engaged in a conflict with his great foe, and so resisting sin that rather than yield he endured that fearful mental struggle which was attended with such remarkable consequences. This is the highest consideration which could be presented to the mind of a believer to keep him from yielding in the conflict with evil; and if we could keep him in the eye resisting even unto blood rather than yield in the least degree, it would do more than all other things to restrain us from sin. How different his case from ours! How readily we yield to sin! We offer a faint and feeble resistance, and then surrender. We think it will be unknown: or that others do it; or that we may repent of it; or that we have no power to resist it; or that it is of little consequence, and our resolution gives way. Not so the Redeemer, Rather than yield in any form to sin, he measured strength with the great adversary when alone with him in the darkness of the night, and gloriously triumphed! And so would we always triumph if we had the same settled purpose to resist sin in every form even unto blood.
Fuente: Albert Barnes’ Notes on the Bible
Heb 12:4
Not yet resisted unto blood
The law of Christs service
I.
THE LAW OF CHRISTS SERVICE. Resistance unto blood.
1. This law is not an arbitrary enactment. It is because the strife is against sin, and sin is an evil so terrible and tremendous that we are to resist unto blood.
2. Christianity is distinguished by its estimate of sin: the character it gives to sin. The darkest death man can die is preferable to sins power and penalty.
II. THE MOTIVE TO OBEDIENCE. Christs own example. The argument is, Others before you, and, specifically, Christ Himself, have obeyed this law, fulfilled it in their blood, Ye have not yet.
1. The law of Christs service is a law obeyed in lower spheres of action. Love of freedom, love of country, love of friends, have proved stronger often than love of life. The Roman soldier swore to keep his eagles to the last drop of his blood, and history shows how nobly the oath was kept. Almost every year our hearts are thrilled by the story of men of our own name who have held honour and duty more sacred and precious than life and home.
2. The law of Christs service has been obeyed by the good and noble of all ages.
3. Chief of all, the law of Christs service is a law obeyed by Christ Himself. (W. Perkins.)
Resisting unto blood
I. SIN IS IN THE WORLD AS THE GREAT ANTAGONIST OF MANKIND. It is opposed to intelligence, to freedom, to progress, to peace–personal, domestic, social, national, and universal. It is the inspiration of all our foes, the virus in all our sufferings, the fountain of all our sorrows, the burden of all our oppressions.
II. THIS GREAT ANTAGONIST DEMANDS THE MOST STRENUOUS RESISTANCE OF MANKIND.
1. Because the overcoming of this is the overcoming of all enemies.
2. Because it is only by the most strenuous human effort that it can be overcome.
3. Because our great moral Commander thus strove against sin. How much more should we!
(1) He had done nothing to contribute to the sin of the world: we have.
(2) He could not have been injured by the sin of the world. (Homilist.)
Resisting unto blood
The Tabernacle was covered over with red, to note that we must defend the truth even to the effusion of blood. If we cannot endure martyrdom (if called thereunto) and sweat a bloody sweat for Christs sake, we cannot be comfortably assured that we are of His body. John Leafe, a young man, burnt with Mr. Bradford, hearing his own confession, taken before the bishop, read to him, instead of a pen took a pin, and so pricking his hand, sprinkled the blood upon the said bill of his confession, willing the messenger to show the bishop that he had sealed the same bill with his blood already. (John Trapp.)
Good standard-bearers
God wants standard-bearers who are willing to make a shroud of their colours. (J. Ker, D. D.)
The worst not yet experienced
The figure is changed; the Christian is a wrestler, a pugilist, struggling, fighting against sin; and the Jewish believers are told that up till now no blood has been drawn; that is, the fierce severity of the conflict had yet to come. They had no right, therefore, to give way, and no excuse for exhaustion. (R. W. Dale, LL. D.)
Striving against sin
Striving against sin
I. THE ENEMY AGAINST WHICH BELIEVERS STRIVE–Sin. The name of it is short and easily pronounced, but who shall fully declare its dreadful nature?
1. It is an old enemy. Hence in Scripture it is styled the Old Man. It is old, for it existed in us as soon as we began to exist. But it is much older than we are. It appeared in the world almost as soon as it was created–nearly six thousand years ago. Nay, sin is older even than this, for it appeared even in heaven, and ruined myriads of celestial intelligences. It is no new upstart power, then, that believers have to strive against, but a veteran foe long inured to the warfare, and possessing the accumulated experience of innumerable ages.
2. Sin is an enemy that is always near. When driven, as it is in the case of every believer, from the throne of the heart, it is not entirely dislodged from the soul. It still lives and lurks in the nature of believers.
3. Sin is a crafty and deceitful enemy. Its wiles and cunning devices to seduce men, and lead them to the commission of crimes, are innumerable.
4. Sin is an active enemy. It is unwearied in its exertions to extend its influence. It pollutes all we do, and mingles with all we are. As the heart never ceases from beating, nor the blood from circulating, so sin never ceases from operating. We may sleep, but it never sleeps.
5. Sin is a powerful enemy. We read of the body of sin, which implies its strength and vigour. Its motions do work in our members to bring forth fruit unto death. It often bursts through the strongest resolutions set up to restrain it, as a swollen river beats down its banks and sweeps away everything before it. You may see its strength by looking at the conduct of some of those in whom it reigns. Into what awful lengths in wickedness does it carry them!
II. THE NATURE OF THE CONFLICT ON STRIFE AGAINST SIN.
1. It is universal. It is directed against all sin. It is against secret sins as well as against open–against sins of the temper as well as against those of the tongue–against sins of the heart as well as against those of the life–and chiefly against sins of the heart, because from them proceed those of the life.
2. It is often a painful conflict. In piercing sin, the believer often feels a sword pierce his own heart. Sin can never be slain in him without his experiencing to some extent its dying agonies.
3. It is a constant and persevering conflict. There is no discharge in this war. It is a war of extermination.
4. This conflict is carried on in the Saviours strength. In their own strength believers could never carry the strife on.
5. This conflict is maintained by prayer. When I cry unto Thee, said the Psalmist, then shall mine enemies turn back: this I know, for God is with me. In the day that I cried unto Thee, Thou answeredst me, and strengthenedst me with strength in my soul.
6. This conflict is to be carried on with constant watchfulness, Prayer without watchfulness is almost a mockery of God, since in it blessings are solicited, for the attainment of which no care is exercised.
III. SOME OF THE MEANS BY WHICH BELIEVERS SHOULD STRIVE AGAINST SIN.
1. Let them seriously think how hateful and abominable sin is to God. Abominable and offensive as outward sins are to Him, indwelling corruption must be even still more so, for it is the source whence all these proceed.
2. They should check the first motions and workings of sin in their souls. They should give no quarter to criminal thoughts, or evil desires, or unholy inclinations, but endeavour, through the strength of grace, to banish and crush them. By such constant endeavours to strike at the root, indwelling sin will be weakened and its power and strength reduced and kept under.
3. They should carefully avoid temptations to sin.
4. They should do all in their power to preserve and promote sanctified frames of mind when these are experienced.
5. They should be often engaged in prayer.
(1) This prayer must be believing prayer. All things, says our Lord, which ye shall ask in prayer, believe that ye shall receive them, and ye shall have them.
(2) Further, it must be prayer offered in the name of Christ. Whatsoever ye shall ask in My name, says Christ Jesus, I will do it.
(3) Again, it must be humble prayer. We must feel a deep sense of our own weakness and proneness to sin if left to ourselves, and the absolute necessity of grace and strength to hold us up and keep us from falling.
(4) In a word, it must be fervent and importunate prayer.
6. They must, if they would be successful in striving against sin, strive against Satan. Sin is just the Old Serpents poison.
IV. SOME MOTIVES FOR STRIVING AGAINST SIN.
1. This is a strife or warfare which every Christian must maintain. The most shining saint has sin in him. He is only fair as the moon, and will never find his principles of holiness brightened with a sunlight lustre, until he enters the kingdom of his heavenly Father.
2. In this strife and warfare the Saviours honour is much concerned. Sin disgraces a religious profession.
3. You should strive against sin, for it offends God, and is the object of His infinite abhorrence. It cannot be otherwise, for it is enmity against Him, against His attributes, and against His government. It abuses His goodness, abhors His holiness, despises His love, vilifies His wisdom, denies His justice, defies His power, violates His law, and, if it could, would pluck Him from His throne, and deprive Him of His Being.
4. We should strive against sin, for it is seeking our own ruin. It is a foe, and not a friend. The man who cherishes sin cherishes a viper in his bosom, which will, unless timeously cast from him, turn and sting him to death.
5. Consider the reward they shall receive who truly, and believingly, and preservingly strive against sin. There is a reward for the righteous even now. Their striving against sin tends to their true comfort and enjoyment while here.
V. IMPROVEMENT.
1. Examine yourselves by what you have heard that you may ascertain what is your true state and character. These will turn upon your bearing in relation to sin.
2. While you strive against sin yourselves you should also strive against it in others.
3. Beware of that strife which is sinful. There is such a thing as not only sinful striving, but a sinful striving against sin. O how much of the contention about religious matters, both in doctrine and practice, may be thus characterised! Let, then, all such striving be avoided. The wrath of man worketh not the righteousness of God.
4. Strive with God. There is a striving with God which is unlawful and destructive, but there is a striving with Him which is allowable and necessary. It is by prayer and supplication.
5. Strive to enter in at the strait gate; the gate, that is, of conversion, faith, rod repentance. Without engaging in the strife there can be no admission into heaven. (G. Brown.)
Striving against sin
I. How we are to strive against sin.
1. By constantly opposing the power of sin in our own hearts.
2. By a steadfast and constant profession of the Christian faith.
3. By a humble and holy dependence on the atonement of Jesus Christ, and a growing acquaintance with Scripture.
4. By directly and openly condemning it, whenever and by whomsoever it is committed.
II. WHY we should thus strive against sin.
1. Because of its destructive and fatal designs upon our best interests.
2. Because it is the greatest evil that can curse society.
3. Because it will cause us satisfaction in the review when we approach the world of spirits. There is no alternative between striving against and striving for it. Those who are at peace with sin now will find death at war with them. (D. Jones.)
How to strive against sin
1. By prayer. Let us pray against anger, pride, uncleanness, coveteousness, continually.
2. By Scripture.
3. By the subtracting of the nourishment of that sin. Let us strive against lust and uncleanness by a sober and temperate life.
4. By embracing the contrary virtue. Instead of pride let us embrace humility; instead of covetousness, liberality; of uncleanness, chastity, &c. (W. Jones,. D. D.)
Striving against sin:
The Red Indian will stand to have his flesh cut away by the knives of his enemies, and will not utter a sigh or groan–will not sue for mercy. Such is the fortitude of that iron will. If the pride of his heart enables him to bear such tortures without murmuring, surely the power of Christian motive is sufficient to cause us to pluck out the right eye, and cut off the right-hand sin, and cast them away from us, that we may present ourselves a living sacrifice, holy and acceptable to God. In Christ crucified we see the abhorrence with which God regards sin. And when He brings us into communion with Himself in the Cross we shun it, or resist it, as our most deadly foe.
Striving against fierce sin:
Where are the heroes who resist unto blood striving against sin? Should we weep or laugh at the foolishness of mankind, childishly spending their indignation and force against petty evils, and maintaining a friendly peace with the fell and mighty principle of destruction. It is just as if men of professed courage, employed to go and find and destroy a tiger or a crocodile that has spread alarm or havoc, on being asked at their return, Have you done the deed? should reply, We have not indeed destroyed the tiger or crocodile, but yet we have acted heroically; we have achieved something great–we have killed a wasp. Or, like men engaged to exterminate a den of murderers, who being asked at their return, Have you accomplished the vengeance? should say, We have not destroyed any of the murderers; we did not deem it worth while to attempt it; but we have lamed one of their dogs. (J. Foster.)
Not to be discouraged by violent conflict:
Whoever wishes to obtain the victory must not be discouraged by violent opposition. It is reported of Alexander, that when surrounded by his enemies, and sorely wounded, he still maintained his fortitude, and fought upon his knees. Sparticus did the same, covering himself with his buckler in one hand, and using his sword with the other. So the Christian, however wounded, must still persevere, fighting to the end the good tight of faith, that he may lay hold on eternal life.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 4. Ye have not yet resisted unto blood] Many of those already mentioned were martyrs for the truth; they persevered unto death, and lost their lives in bearing testimony to the truth. Though you have had opposition and persecution, yet you have not been called, in bearing your testimony against sin and sinners, to seal the truth with your blood.
Striving against sin.] An allusion to boxing at the Grecian games. In the former passages the apostle principally refers to the foot races.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Ye have suffered ranch for Christ already, but there is more that he requires from you, and is yet behind, Heb 10:32-34; the condition he fixed with you as his disciples, in Luk 14:26, to lay down your life as well as your relations and goods for him. You may yet be called to testify to him, by suffering a violent and bloody death from his and your enemies, as other martyrs had done for him: consider him who hath suffered a worse death for you, to sweeten yours to you, that you do not faint, fail, or turn apostates from him and his truth; resisting with agonies whatsoever men or devils use to entice or force us to apostatize from Christ, since there will be neither arts nor powers wanting to it. Watch you, pray, and strive to the utmost against them, Luk 22:31,32; 1Pe 5:9.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4. not yet resisted unto bloodimagefrom pugilism, as he previously had the image of a race,both being taken from the great national Greek games. Ye havesuffered the loss of goods, and been a gazing-stock byreproaches and afflictions; ye have not shed your blood (see onHeb 13:7). “The athletewho hath seen his own blood, and who, though cast down by hisopponent, does not let his spirits be cast down, who as often as hehath fallen hath risen the more determined, goes down to theencounter with great hope” [SENECA].
against sinSinis personified as an adversary; sin, whether within you, leading youto spare your blood, or in our adversaries, leading them toshed it, if they cannot through your faithfulness even untoblood, induce you to apostatize.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Ye have not yet resisted unto blood,…. They had resisted sin, and Satan, and the world, the men of it, and the lusts of it, and its frowns and flatteries, and also false teachers, even every adversary of Christ, and their souls; but they had not, as yet, resisted unto blood, or to the shedding of their blood, as some of the Old Testament saints had done; as some in the times of the Maccabees, and as James the apostle of Christ, and as Christ himself: wherefore the apostle suggests, that they ought to consider, that they had been indulged; and what they had been engaged in, were only some light skirmishes; and that they must expect to suffer as long as they were in the world, and had blood in them; and that their blood, when called for, should be spilled for the sake of Christ:
striving against sin; which is the principal antagonist the believer has, and is here particular pointed out: sin is here, by some, thought to be put for sinful men; or it may design the sin of those men, who solicited the saints to a defection from the truth; or the sin of apostasy itself; or that of unbelief; or rather indwelling sin, and the lusts of the flesh, which war against the soul. Now this is said, to sharpen and increase the saints resentment and indignation against it, as being their antagonist, with whom they strive and combat, and which is the cause of all the evils in the world, exposes to wrath to come, and separates from communion with God; and to encourage them to bear their sufferings patiently, since they are not without sin, as Christ was; and since their afflictions and sufferings are for the subduing of sin, and the increase of holiness.
Fuente: John Gill’s Exposition of the Entire Bible
| The Benefit of Afflictions; The Use of Afflictions; Cautions against Apostasy. | A. D. 62. |
4 Ye have not yet resisted unto blood, striving against sin. 5 And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him: 6 For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. 7 If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not? 8 But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. 9 Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live? 10 For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness. 11 Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby. 12 Wherefore lift up the hands which hang down, and the feeble knees; 13 And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed. 14 Follow peace with all men, and holiness, without which no man shall see the Lord: 15 Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled; 16 Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. 17 For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears.
Here the apostle presses the exhortation to patience and perseverance by an argument taken from the gentle measure and gracious nature of those sufferings which the believing Hebrews endured in their Christian course.
I. From the gentle and moderate degree and measure of their sufferings: You have not yet resisted unto blood, striving against sin, v. 4. Observe,
1. He owns that they had suffered much, they had been striving to an agony against sin. Here, (1.) The cause of the conflict was sin, and to be engaged against sin is to fight in a good cause, for sin is the worst enemy both to God and man. Our spiritual warfare is both honourable and necessary; for we are only defending ourselves against that which would destroy us, if it should get the victory over us; we fight for ourselves, for our lives, and therefore ought to be patient and resolute. (2.) Every Christian is enlisted under Christ’s banner, to strive against sin, against sinful doctrines, sinful practices, and sinful habits and customs, both in himself and in others.
2. He puts them in mind that they might have suffered more, that they had not suffered as much as others; for they had not yet resisted unto blood, they had not been called to martyrdom as yet, though they knew not how soon they might be. Learn here, (1.) Our Lord Jesus, the captain of our salvation, does not call his people out to the hardest trials at first, but wisely trains them up by less sufferings to be prepared for greater. He will not put new wine into weak vessels, he is the gentle shepherd, who will not overdrive the young ones of the flock. (2.) It becomes Christians to take notice of the gentleness of Christ in accommodating their trial to their strength. They should not magnify their afflictions, but should take notice of the mercy that is mixed with them, and should pity those who are called to the fiery trials to resist to blood; not to shed the blood of their enemies, but to seal their testimony with their own blood. (3.) Christians should be ashamed to faint under less trials, when they see others bear up under greater, and do not know how soon they may meet with greater themselves. If we have run with the footmen and they have wearied us, how shall we contend with horses? If we be wearied in a land of peace, what shall we do in the swellings of Jordan? Jer. xii. 5.
II. He argues from the peculiar and gracious nature of those sufferings that befall the people of God. Though their enemies and persecutors may be the instruments of inflicting such sufferings on them, yet they are divine chastisements; their heavenly Father has his hand in all, and his wise end to serve by all; of this he has given them due notice, and they should not forget it, v. 5. Observe,
1. Those afflictions which may be truly persecution as far as men are concerned in them are fatherly rebukes and chastisements as far as God is concerned in them. Persecution for religion is sometimes a correction and rebuke for the sins of professors of religion. Men persecute them because they are religious; God chastises them because they are not more so: men persecute them because they will not give up their profession; God chastises them because they have not lived up to their profession.
2. God has directed his people how they ought to behave themselves under all their afflictions; they must avoid the extremes that many run into. (1.) They must not despise the chastening of the Lord; they must not make light of afflictions, and be stupid and insensible under them, for they are the hand and rod of God, and his rebukes for sin. Those who make light of affliction make light of God and make light of sin. (2.) They must not faint when they are rebuked; they must not despond and sink under their trial, nor fret and repine, but bear up with faith and patience. (3.) If they run into either of these extremes, it is a sign they have forgotten their heavenly Father’s advice and exhortation, which he has given them in true and tender affection.
3. Afflictions, rightly endured, though they may be the fruits of God’s displeasure, are yet proofs of his paternal love to his people and care for them (Heb 12:6; Heb 12:7): Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. Observe, (1.) The best of God’s children need chastisement. They have their faults and follies, which need to be corrected. (2.) Though God may let others alone in their sins, he will correct sin in his own children; they are of his family, and shall not escape his rebukes when they want them. (3.) In this he acts as becomes a father, and treats them like children; no wise and good father will wink at faults in his own children as he would in others; his relation and his affections oblige him to take more notice of the faults of his own children than those of others. (4.) To be suffered to go on in sin without a rebuke is a sad sign of alienation from God; such are bastards, not sons. They may call him Father, because born in the pale of the church; but they are the spurious offspring of another father, not of God, Heb 12:7; Heb 12:8.
4. Those that are impatient under the discipline of their heavenly Father behave worse towards him than they would do towards earthly parents, Heb 12:9; Heb 12:10. Here, (1.) The apostle commends a dutiful and submissive behaviour in children towards their earthly parents We gave them reverence, even when they corrected us. It is the duty of children to give the reverence of obedience to the just commands of their parents, and the reverence of submission to their correction when they have been disobedient. Parents have not only authority, but a charge from God, to give their children correction when it is due, and he has commanded children to take such correction well: to be stubborn and discontented under due correction is a double fault; for the correction supposes there has been a fault already committed against the parent’s commanding power, and superadds a further fault against his chastening power. Hence, (2.) He recommends humble and submissive behavior towards our heavenly Father, when under his correction; and this he does by an argument from the less to the greater. [1.] Our earthly fathers are but the fathers of our flesh, but God is the Father of our spirits. Our fathers on earth were instrumental in the production of our bodies, which are but flesh, a mean, mortal, vile thing, formed out of the dust of the earth, as the bodies of the beasts are; and yet as they are curiously wrought, and made parts of our persons, a proper tabernacle for the soul to dwell in and an organ for it to act by, we owe reverence and affection to those who were instrumental in their procreation; but then we must own much more to him who is the Father of our spirits. Our souls are not of a material substance, not of the most refined sort; they are not ex traduce–by traduction; to affirm it is bad philosophy, and worse divinity: they are the immediate offspring of God, who, after he had formed the body of man out of the earth, breathed into him a vital spirit, and so he became a living soul. [2.] Our earthly parents chastened us for their own pleasure. Sometimes they did it to gratify their passion rather than to reform our manners. This is a weakness the fathers of our flesh are subject to, and this they should carefully watch against; for hereby they dishonour that parental authority which God has put upon them and very much hinder the efficacy of their chastisements. But the Father of our spirits never grieves willingly, nor afflicts the children of men, much less his own children. It is always for our profit; and the advantage he intends us thereby is no less than our being partakers of his holiness; it is to correct and cure those sinful disorders which make us unlike to God, and to improve and to increase those graces which are the image of God in us, that we may be and act more like our heavenly Father. God loves his children so that he would have them to be as like himself as can be, and for this end he chastises them when they need it. [3.] The fathers of our flesh corrected us for a few days, in our state of childhood, when minors; and, though we were in that weak and peevish state, we owed them reverence, and when we came to maturity we loved and honoured them the more for it. Our whole life here is a state of childhood, minority, and imperfection, and therefore we must submit to the discipline of such a state; when we come to a state of perfection we shall be fully reconciled to all the measures of God’s discipline over us now. [4.] God’s correction is no condemnation. His children may at first fear lest affliction should come upon that dreadful errand, and we cry, Do not condemn me, but show me wherefore thou contendest with me, Job x. 2. But this is so far from being the design of God to his own people that he therefore chastens them now that they may not be condemned with the world, 1 Cor. xi. 32. He does it to prevent the death and destruction of their souls, that they may live to God, and be like God, and for ever with him.
5. The children of God, under their afflictions, ought not to judge of his dealings with them by present sense, but by reason, and faith, and experience: No chastening for the present seemeth to be joyous, but grievous; nevertheless afterwards it yieldeth the peaceable fruits of righteousness, v. 11. Here observe,
(1.) The judgment of sense in this case–Afflictions are not grateful to the sense, but grievous; the flesh will feel them, and be grieved by them, and groan under them.
(2.) The judgment of faith, which corrects that of sense, and declares that a sanctified affliction produces the fruits of righteousness; these fruits are peaceable, and tend to the quieting and comforting of the soul. Affliction produces peace, by producing more righteousness; for the fruit of righteousness is peace. And if the pain of the body contribute thus to the peace of the mind, and short present affliction produce blessed fruits of a long continuance, they have no reason to fret or faint under it; but their great concern is that the chastening they are under may be endured by them with patience, and improved to a greater degree of holiness. [1.] That their affliction may be endured with patience, which is the main drift of the apostle’s discourse on this subject; and he again returns to exhort them that for the reason before mentioned they should lift up the hands that hang down and the feeble knees, v. 12. A burden of affliction is apt to make the Christian’s hands hang down, and his knees grow feeble, to dispirit him and discourage him; but this he must strive against, and that for two reasons:– First, That he may the better run his spiritual race and course. Faith, and patience, and holy courage and resolution, will make him walk more steadily, keep a straighter path, prevent wavering and wandering. Secondly, That he may encourage and not dispirit others that are in the same way with him. There are many that are in the way to heaven who yet walk but weakly and lamely in it. Such are apt to discourage one another, and hinder one another; but it is their duty to take courage, and act by faith, and so help one another forward in the way to heaven. [2.] That their affliction may be improved to a greater degree of holiness. Since this is God’s design, it ought to be the design and concern of his children, that with renewed strength and patience they may follow peace with all men, and holiness, v. 14. If the children of God grow impatient under affliction, they will neither walk so quietly and peaceably towards men, nor so piously towards God, as they should do; but faith and patience will enable them to follow peace and holiness too, as a man follows his calling, constantly, diligently, and with pleasure. Observe, First, It is the duty of Christians, even when in a suffering state, to follow peace with all men, yea, even with those who may be instrumental in their sufferings. This is a hard lesson, and a high attainment, but it is what Christ has called his people to. Sufferings are apt to sour the spirit and sharpen the passions; but the children of God must follow peace with all men. Secondly, Peace and holiness are connected together; there can be no true peace without holiness. There may be prudence and discreet forbearance, and a show of friendship and good-will to all; but this true Christian peaceableness is never found separate from holiness. We must not, under pretence of living peaceably with all men, leave the ways of holiness, but cultivate peace in a way of holiness. Thirdly, Without holiness no man shall see the Lord. The vision of God our Saviour in heaven is reserved as the reward of holiness, and the stress of our salvation is laid upon our holiness, though a placid peaceable disposition contributes much to our meetness for heaven.
6. Where afflictions and sufferings for the sake of Christ are not considered by men as the chastisement of their heavenly Father, and improved as such, they will be a dangerous snare and temptation to apostasy, which every Christian should most carefully watch against (Heb 12:15; Heb 12:16): Looking diligently lest any man fail of the grace of God, c.
(1.) Here the apostle enters a serious caveat against apostasy, and backs it with an awful example.
[1.] He enters a serious caveat against apostasy, <i>v. 15. Here you may observe, First, The nature of apostasy: it is failing of the grace of God; it is to become bankrupts in religion, for want of a good foundation, and suitable care and diligence; it is failing of the grace of God, coming short of a principle of true grace in the soul, notwithstanding the means of grace and a profession of religion, and so coming short of the love and favour of God here and hereafter. Secondly, The consequences of apostasy: where persons fail of having the true grace of God, a root of bitterness will spring up, corruption will prevail and break forth. A root of bitterness, a bitter root, producing bitter fruits to themselves and others. It produces to themselves corrupt principles, which lead to apostasy and are greatly strengthened and radicated by apostasy–damnable errors (to the corrupting of the doctrine and worship of the Christian church) and corrupt practices. Apostates generally grow worse and worse, and fall into the grossest wickedness, which usually ends either in downright atheism or in despair. It also produces bitter fruits to others, to the churches to which these men belonged; by their corrupt principles and practices many are troubled, the peace of the church is broken, the peace of men’s minds is disturbed, and many are defiled, tainted with those bad principles, and drawn into defiling practices; so that the churches suffer both in their purity and peace. But the apostates themselves will be the greatest sufferers at last.
[2.] The apostle backs the caution with an awful example, and that is, that of Esau, who though born within the pale of the church, and having the birthright as the eldest son, and so entitled to the privilege of being prophet, priest, and king, in his family, was so profane as to despise these sacred privileges, and to sell his birthright for a morsel of meat. Where observe, First, Esau’s sin. He profanely despised and sold the birthright, and all the advantages attending it. So do apostates, who to avoid persecution, and enjoy sensual ease and pleasure, though they bore the character of the children of God, and had a visible right to the blessing and inheritance, give up all pretensions thereto. Secondly, Esau’s punishment, which was suitable to his sin. His conscience was convinced of his sin and folly, when it was too late: He would afterwards have inherited the blessing, c. His punishment lay in two things: 1. He was condemned by his own conscience he now saw that the blessing he had made so light of was worth the having, worth the seeking, though with much carefulness and many tears. 2. He was rejected of God: He found no place of repentance in God or in his father; the blessing was given to another, even to him to whom he sold it for a mess of pottage. Esau, in his great wickedness, had made the bargain, and God in his righteous judgment, ratified and confirmed it, and would not suffer Isaac to reverse it.
(2.) We may hence learn, [1.] That apostasy from Christ is the fruit of preferring the gratification of the flesh to the blessing of God and the heavenly inheritance. [2.] Sinners will not always have such mean thoughts of the divine blessing and inheritance as now they have. The time is coming when they will think no pains too great, no cares no tears too much, to obtain the lost blessing. [3.] When the day of grace is over (as sometimes it may be in this life), they will find no place for repentance: they cannot repent aright of their sin; and God will not repent of the sentence he has passed upon them for their sin. And therefore, as the design of all, Christians should never give up their title, and hope of their Father’s blessing and inheritance, and expose themselves to his irrevocable wrath and curse, by deserting their holy religion, to avoid suffering, which, though this may be persecution as far as wicked men are concerned in it, is only a rod of correction and chastisement in the hand of their heavenly Father, to bring them near to himself in conformity and communion. This is the force of the apostle’s arguing from the nature of the sufferings of the people of God even when they suffer for righteousness’ sake; and the reasoning is very strong.
Fuente: Matthew Henry’s Whole Bible Commentary
Resisted (). Second aorist active indicative (intransitive) of the double compound , old verb to stand in opposition against in line of battle, intransitively to stand face to face () against (), here only in the N.T.
Unto blood ( ). “Up to blood.” As was true of Jesus and many of the other heroes of faith in chapter Heb 11.
Striving (). Present middle participle of , old verb with the same figure in .
Against sin ( ). Face to face with sin as in verse 1.
Fuente: Robertson’s Word Pictures in the New Testament
Unto blood [ ] . Your strife against sin has not entailed the shedding of your blood, as did that of many of the O. T. worthies, and of Jesus himself. See ch. Heb 11:35, 37. Of Jesus it is said, Phi 2:8, ” he became obedient to the extent of death [ ] . Comp. 2 Macc. 13 14.
Striving against sin [ ] . The verb N. T. o. LXX, 4 Macc. 17 14. Sin is personified.
Fuente: Vincent’s Word Studies in the New Testament
1) “Ye have not yet resisted unto blood,” (houpo mechris haimatos antikatestete) “You all have not yet (until this moment) resisted unto (until) blood,” as he did. The brethren addressed in the letter, perhaps the saints, house of God, or church in Jerusalem, to the point of time of this writing, had not been confronted with a testing that required they renounce their faith or be slain, Heb 10:32-34, as many of ancient time had done, and as Jesus had done in shedding his blood for his claim to be the Son of God and the redeemer, 1Pe 1:18-19; Act 20:28; Eph 1:7.
2) “Striving against sin,” (pros ten hamartian antagonizomenoi) “Continually struggling against the sin; It was sin in sinners that caused them to resist Jesus Christ, the church, and people of God, and still is today; This resistance, opposition, and these testings are to be endured by children of God in resisting-faith, Jas 4:7-8; Eph 6:11-18.
Fuente: Garner-Howes Baptist Commentary
4. Ye have not yet, resisted unto blood, etc. He proceeds farther, for he reminds us, that even when the ungodly persecute us for Christ’s sake, we are then contending against sin. Into this contest Christ could not enter, for he was pure and free from all sin; in this respect, however, we are unlike him, for sin always dwells in us, and afflictions serve to subdue and put it to flight.
In the first place we know that all the evils which are in the world, and especially death, proceed from sin; but this is not what the Apostle treats of; he only teaches us, that the persecutions which we endure for the Gospel’s sake, are on another account useful to us, even because they are remedies to destroy sin; for in this way God keeps us under the yoke of his discipline, lest our flesh should become wanton; he sometimes also thus checks the impetuous, and sometimes punishes our sins, that we may in future be more cautious. Whether then he applies remedies to our sins, or anticipates us before we sin, he thus exercises us in the conflict with sin, referred to by the Apostle. With this honor indeed the Son of God favors us, that he by no means regards what we suffer for his Gospel as a punishment for sin. It behooves us still to acknowledge what we hear from the Apostle in this place, that we so plead and defend the cause of Christ against the ungodly, that at the same time we are carrying on war with sin, our intestine enemy. Thus God’s grace towards us is twofold — the remedies he applies to heal our vices, he employs for the purpose of defending his gospel. (245)
But let us bear in mind whom he is here addressing, even those who had joyfully suffered the loss of their goods and had endured many reproaches; and yet he charges them with sloth, because they were fainting half way in the contest, and were not going on strenuously to the end. There is therefore no reason for us to ask a discharge from the Lord, whatever service we may have performed; for Christ will have no discharged soldiers, but those who have conquered death itself.
(245) “Striving against sin,” or contending or fighting against sin, — the sin of apostasy, says Grotius, — the sin of their persecutors, say Macknight and Stuart, sin being considered here as standing for sinners, the abstract for the concrete. The Apostle says, that they had not yet resisted — resisted what? This he seems to explain by saying, “contending against sin.” It was then, the assault of sin that they had not yet resisted unto blood; and that sin was evidently apostasy, the sin plausibly presented to them, or ready to encompass and entangle them, mentioned in Heb 12:1.
The phraseology here is similar to what is in the preceding verse; a participle ends the sentence, and that qualifies the foregoing verb — “that ye may not become wearied, being faint in your souls.” Faintness or despondency in mind would inevitably be accompanied with weariness. Faith or strength of mind is necessary to prevent fatigue or weariness while engaged in contests and great trials; and as a preventive of despondency, we are directed attentively to consider how our savior bore the extreme trials which he had to endure. — Ed.
Fuente: Calvin’s Complete Commentary
B.
Perils threatening the life of faith. Heb. 12:4-17.
1.
Failure to respond to chastening. Heb. 12:4-13.
Text
Heb. 12:4 Ye have not yet resisted unto blood, striving against sin: Heb. 12:5 and ye have forgotten the exhortation which reasoneth with you as with sons.
My son, regard not lightly the chastening of the Lord.
Nor faint when thou art reproved of Him;
Heb. 12:6 For whom the Lord loveth He chasteneth,
And scourgeth every son whom He receiveth.
Heb. 12:7 It is for chastening that ye endure; God dealeth with you as with sons; for what son is there whom his father chasteneth not?
Heb. 12:8 But if ye are without chastening, whereof all have been made partakers, then are you bastards, and not sons. Heb. 12:9 Furthermore, we had the fathers of our flesh to chasten us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live? Heb. 12:10 For they indeed for a few days chastened us as seemed good to them; but He for our profit, that we may be partakers of His holiness. Heb. 12:11 All chastening seemeth for the present to be not joyous but grievous; yet afterward it yieldeth peaceable fruit unto them that have been exercised thereby, even the fruit of righteousness. Heb. 12:12 Wherefore lift up the hands that hang down, and the palsied knees; Heb. 12:13 and make straight paths for your feet, that which is lame be not turned out of the way, but rather be healed.
Paraphrase
Heb. 12:4 Your sufferings are far short of those which Christ endured. For not yet hath the blood of any of you been shed in combating against your wicked persecutors.
Heb. 12:5 Besides, have ye forgotten the exhortation in which God reasoneth with you as His children? My son, do not think lightly of the Lords chastisement, as they do who regard affliction as things accidental; neither; through too quick a feeling of the chastisement, nor by considering it as a token of Gods anger, fall into despair when thou are rebuked of Him.
Heb. 12:6 Instead of being tokens of Gods anger, afflictions are proofs of His love: For whom the Lord loveth He chastiseth, and sharply corrects for his faults every son whom He adopteth.
Heb. 12:7 If then ye endure affliction, know that God behaveth towards you as His children, giving you such correction as must be of great advantage to you. For what legitimate son is there whom his father never punishes for his faults?
Heb. 12:8 But if ye live without that chastisement whereof all the sons of God are partakers, certainly ye are treated as bastards whose education is no object of their fathers care, and not as the genuine sons of God.
Heb. 12:9 Further, we have had fathers of our bodies, who chastised us for our faults, and yet we loved and obeyed them: shall we not much rather, from affection and gratitude, be in subjection to the Father of our spirits, when He corrects us for our faults, to fit us for living with Him for ever?
Heb. 12:10 This submission is due to the Father of our spirits, because He corrects us with more prudence and affection than our earthly fathers. For they verily, during the few days of our childhood, chastised us according to their own will governed by passion, but He always for our advantage, that we might partake of His holiness; it being necessary to our living with Him eternally, that we be holy.
Heb. 12:11 Now no chastisement, indeed, whether from God or man, at the time it is inflicted, is the cause of joy, but of sorrow to be chastised: Nevertheless, afterwards, it gives as a reward the peaceful fruits of righteousness to them who are properly disciplined by it.
Heb. 12:12 Wherefore, bring into the posture of action your arms which hang down, and your weakened knees; that is, vigorously exert your whole faculties in the conflict with affliction:
Heb. 12:13 And by removing every temptation, make smooth paths for your feet, that if ye are infirm in any part, that which is lame may not be wholly dislocated by your falling, but rather strengthened by proper exercise.
Comment
Ye have not yet resisted unto blood
This means they have not fought the limit.
a.
Paul could say that he had.
1.
Act. 16:33 : The jailor washed Pauls stripes.
2.
2Co. 6:5.
3.
2Co. 11:23.
4.
2Co. 11:24.
b.
Jesus could say that He had.
1.
Isaiah 53 : With His stripes we are healed.
2.
The cross meant shedding blood for Him, although He did not resist the cross, but sin.
3.
Christs resistance was against those who would have changed His course.
How simple are our hardships today in comparison to theirs.
unto blood
An ancient figure of speech concerning boxers may be alluded to here.
a.
Leather thongs containing pieces of metal were fastened to arms, etc.
b.
Fighters were often very bloody after a battle.
Many modern preachers are afraid of blood.
a.
They are afraid to preach against sin because it might make them unpopular.
b.
Some are afraid of loss of salary or loss of position.
Churches do not want bloody preachers.
a.
They want him to be loved and respected by all the denominational brethren.
b.
It is time to resist unto blood.
striving against sin
We are to hate evil, Psa. 97:10. Sin, says Vincent, is personified here. Fighting evil brought blood upon Jesus. Striving against sin brought blood to Stephen and James, but not to those who would read Hebrews.
and ye have forgotten the exhortation which reasoneth with you as with sons
The word for sons is adult sons, not infants.
a.
Infants cannot reason.
b.
Paternal reasoning is here called exhortation.
It is a joy to see infants grow up and enter into the parental councils.
a.
Too much of our trouble in churches is a result of spiritual infancy rather than mature thinking on the part of Christians.
b.
God desires to reason with us as sons old enough to be reasonable.
Some question whether this statement is an affirmation or a question.
a.
The American Standard Version expresses affirmation.
b.
Heb. 12:12 rather suggests that some had forgotten, so this may be understood as an affirmation.
My son
A quote from Pro. 3:11-12, It is a free quotation but an accurate one.
a.
It is to show a tender relationship that God has for us even though we are chastened.
b.
If God calls us a son, we ought to bear anything that comes our way.
regard not lightly the chastening of the Lord
Love and responsibility prompt chastening.
a.
Rev. 3:19 : As many as I love I reprove and chasten.
1.
We do not ordinarily discipline other peoples children.
2.
We are most concerned with those we love most.
b.
Eph. 6:4 teaches responsibility. Chastening has wonderful value for us.
a.
A thorn kept Paul humble. 2Co. 12:7-10.
b.
Trials work patience. Jas. 1:2-4; Rom. 5:3.
c.
Enduring of temptation brings a crown of life. Jas. 1:12.
d.
It yields peaceable fruit. Heb. 12:11.
e.
It brings eternal glory. 2Co. 4:17.
nor faint when thou art reproved of Him
We are not to cower like an abused dog. Reproof is for improvement.
a.
2Ti. 3:16 Every scripture is profitablefor correction.
b.
Rom. 5:3 : We also rejoice in our tribulations.
c.
2Co. 4:17 : For our light affliction which is for the moment, worketh for us more and more exceedingly an eternal weight of glory.
Is all affliction of God?
a.
It does not come directly. Jas. 1:12-13 says God tempts no one.
b.
Pauls thorn was spoken of as a messenger of Satan. 2Co. 12:7-10.
c.
God allows the devil to tempt us and try us, as he did Job.
for whom the Lord loveth He chasteneth
Does He not chasteneth the ungodly too?
a.
There is a difference in punishment, for theirs will be eternal.
b.
The sun shines on the just and the unjust, so the wicked receive chastening.
How does He chasten the loved ones?
a.
Peter answers, trial. 1Pe. 1:6; 1Pe. 4:6.
b.
Paul found a thorn in the flesh. 2Co. 12:7-10.
c.
Through enduring temptation, says James. Jas. 1:12.
d.
Through suffering, says Peter. 1Pe. 5:10.
God can turn it to good if we love Him. Rom. 8:28.
God will not allow us to be tempted above what we are able to endure. 1Co. 10:13.
Let us not be like Cain who said it was greater than he could bear. Gen. 4:13.
and scourgeth every son whom He receiveth
No child of God should expect to enter heaven without passing through the furnace of affliction.
Paul said, With much tribulation, we enter the kingdom of God. Act. 14:22.
Gods afflictions are paternal in nature only when we submit to Him.
a.
For the ungodly, it is fate or chance.
b.
For the Christian, it is a lesson to be learned from God.
it is for chastening that ye endure
Also translated endure unto chastening, if ye endure chastening. Alford says, It is not for punishment, not for any evil purpose; you are under the attention and affection of the Father.
God dealeth with you as with sons for what son is there whom his father chasteneth not?
He reasons from the common practice of men, that it is not right that Gods children should be exempt. Proper discipline leads to proper conduct.
but if ye are without chastening whereof all have been made partakers, then are ye bastards and not sons
This rather makes one tremble, who has such an easy time in life compared to those in Chapter Eleven.
a.
Which of us has suffered?
b.
How easy we Christian people live in these United States!
c.
We begin to wonder whether we might be illegitimate offspring.
Feel encouraged by chastening, for it is evidence of your true sonship.
furthermore, we had the fathers of our flesh to chasten us, and we gave them reverence; shall we not much rather be in subjection unto the Father of spirits and live?
We gave them reverence if we were trained properly.
a.
Parents who allow their children to abuse them do the child an injustice.
b.
No reverence exists if the child pouts and grouches, Observe how insistent God is on respect of children for parents.
Eph. 6:1-2 : Obey your parents in the Lord.
a.
It is a commandment, which is the first commandment with promise.
b.
Failure brought severe judgment. Heb. 6:3.
c.
Compare the law of Moses. Deu. 21:20.
The Father of spirits deserves reverence, and upon it we will deserve to live.
a.
Father of spirits is also translated Father of our Spirit.
b.
The spirit comes from God and goes back to Him at death. See Ecc. 12:7.
c.
Parental obedience was essential to life under the old covenant, and Heavenly Father reverence is essential to life now.
for they indeed for a few days chastened us as seemed good to them
Here temporary parental chastening is contrasted with loving discipline of God. At best, it is earthly chastening for a brief span of our life.
but He for our profit
Chastening does good. It is for our profit, not Gods. Observe the many exhortations to endure chastening. Rom. 5:3; Rom. 12:12; 2Co. 7:4; 1Pe. 4:13; 1Pe. 4:19.
that we may be partakers of His holiness
God expects holiness, and this is the way He gets it.
a.
1Pe. 3:13-17 : Be ye holy.
b.
Rev. 22:11 : He that is holy, let him be made holy still.
True Christians are holy.
a.
1Pe. 2:9 : Ye are an elect race, a royal priesthood.
b.
Heb. 12:23 : Ye are come to the spirits of just men made perfect.
c.
Heb. 3:1 : Wherefore, holy brethren.
all chastening seemeth for the present to be not joyous but grievous
At the time it is severe, but it brings a person to be obedient. We are like children. We shun the rod even when we need it, and know we deserve it.
yet afterward it yieldeth peaceable fruit
A person who is selfish is spoiled, cantankerous, and far from being peaceable.
Let us not be hard-hearted, but enter into the discipline with surrender and joy. This is the proper spirit for us to have.
unto them that have been exercised thereby
They were to be trained by it, is the Greek meaning.
Examples of it working in mens lives:
a.
Paulthorn in the flesh.
b.
David2Sa. 12:1-23; 2Sa. 16:9-14.
c.
JobJob. 42:7-8.
We should enter into chastening with surrender and joy.
even the fruit of righteousness
Gal. 5:22. The fruit of the spirit is meant here.
If we are disciplined right by our attitude, we will produce right.
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.
and make straight paths for your feet
This sounds like John the Baptist, Mat. 3:3.
It sounds like Isa. 40:3.
Take the straight way, not the rough, crooked way, The person who has prepared himself to endure evils goes on in a straight way.
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.
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.
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?
Study Questions
2476.
Who has resisted unto blood?
2477.
How many of us suffer for Christ?
2478.
Have we fought a bloody battle?
2479.
Did Paul resist unto blood? How many times?
2480.
Was it prophesied that Jesus would?
2481.
Unto blood may refer to what ancient custom?
2482.
What may the blood refer to? Is it literal or figurative?
2483.
Are preachers afraid of blood today?
2484.
Describe the bloody gladiators.
2485.
Do churches want a bloody preacher or one popular with the denominations?
2486.
What will make the striving preacher bloody?
2487.
Where will we find sin personified as our opponent?
2488.
Is all sin to be found in the world?
2489.
Is the word sons inclusive of children in its idea?
2490.
Can infants reason with the logic of this book?
2491.
Is there some special exhortation forgotten by them? Where is it found?
2492.
Who is doing the exhortation which is a reasoning one?
2493.
If God calls us sons, what ought we to do?
2494.
What degree of attention should we give to chastening?
2495.
Does the Lord chasten us? Cf. Rev. 3:19.
2496.
Who does a father chasten, his or the neighbors children?
2497.
What two things felt by a father in his heart cause him to be willing to chasten?
2498.
Is there value in being chastened?
What did Paul hear from God?
What do trials work?
What will endurance bring, according to Jas. 1:12?
What does it yield? Heb. 12:11.
What is its eternal reward? Cf. 2Co. 4:17.
2499.
Should we cower before God like an abused animal?
2500.
What is reproof for if not for improvement?
2501.
Is the preacher to reprove?
2502.
Is all affliction of God? Cf. Jas. 1:12-13.
2503.
Was Pauls thorn from God? Cf. 2Co. 12:7-10.
2504.
Who afflicted Job?
2505.
What is the difference between the chastening of the wicked and righteous?
2506.
If God doesnt send it, how can it be said that He chastens us?
2507.
Who in the early history of man complained of his chastening?
2508.
Whom does God chasten?
2509.
What is the difference in attitude of the chastened wicked ones, and righteous people?
2510.
What does God do to those whom He loves?
2511.
Does He chasten the evil ones too?
2512.
What is the difference?
2513.
Can God use evil for good purposes? Cf. Rom. 8:28.
2514.
Should we expect to gain heaven without some chastening?
2515.
Give a different translation of Heb. 12:7.
2516.
Are we to endure chastening, or is it for chastening that we endure?
2517.
In what relationship does God deal with us in Heb. 12:7?
2518.
If earthly fathers need to discipline children, should we expect it from our divine Father?
2519.
What is evidence of our true sonship?
2520.
If you have had it easy, what questions might you ask?
2521.
Who is meant by, We?
2522.
What is meant, father of our flesh?
2523.
Who is the Father of our spirits?
2524.
Does God teach respect for earthly parents?
2525.
How much emphasis does He give?
2526.
What was a parent to do to a child that would not respond?
2527.
Could much juvenile delinquency be ended if we practiced the teachings of the Old Testament?
2528.
Is there a plan that is better?
2529.
What conclusion is drawn after his discussion of reverence to earthly parents?
2530.
What is his point in the time discussed?
2531.
Who thinks discipline is good, the child or the parent?
2532.
Can we act more mature than children?
2533.
Is there to be something gained from chastening?
2534.
What is to be developed in us by chastening?
2535.
For what ought the Christian to suffer? Cf. 1Pe. 4:13; 1Pe. 4:19.
2536.
What is holiness?
2537.
Were the Hebrews holy? Cf. Heb. 3:1.
2538.
How can holiness be obtained by chastening?
2539.
Do people shun the rod, according to Heb. 12:11?
2540.
Is there danger in seeking discipline?
2541.
How do people take chastening at the moment?
2542.
Tell how heathens bring pain upon themselves?
2543.
Did heathens chasten themselves at Mount Carmel?
2544.
What does good discipline yield?
2545.
Are spoiled people peaceable?
2546.
Why is good spoken of as fruit while evil is spoken of as works?
2547.
What is meant by exercised thereby?
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?
Fuente: College Press Bible Study Textbook Series
(4) Ye have not yet resisted unto blood.Still the general figure is retained, but for the footrace is substituted the contest of the pugilists. In Heb. 12:1 sin was the hindrance which must be put aside; here it is the antagonist who must be subdued. It is interesting to note exactly the same transition in 1Co. 9:26. (See Note.) The contest has been maintained but feebly, for no blood has flowed in their struggle with temptation and sin; they have not deserted the arena, but have shrunk from the suffering which a determined struggle would have caused. It is possible that the writer goes beyond the figure in these words, and that the price of their resistance might indeed have been their blood.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
4. Have not yet resisted Rather, (Greek aorist,) ye did not resist; spoken as of a particular time. The most obvious recent time is at the persecution under Ananus, and martyrdom of St. James, two years previously. See our Introduction to the Epistle of James.
Unto blood As Jesus did, and as some of their leaders had, Heb 13:7.
Yet Though that may yet come. Taunts, exclusions, loss of property, they had endured; but they were still alive. Even in the days of Stephen. Stephen was, perhaps, the only executed martyr. But this was a later generation of Jerusalem Christians, and though they were victimized by the oppressive hierarchy, they were not slain.
Striving Antagonizing; a palestric term borrowed from the boxing match, as Heb 12:1 borrows from the race course.
If Christians would use the same energy for good as sinners do for the bad, what heroic Christians would they often be!
Against sin The iniquity of your unbelieving opponents.
Fuente: Whedon’s Commentary on the Old and New Testaments
Endure Chastisement (Physical Perseverance) ( Heb 12:4-13 ) – We are to endure divine chastisement as a measure of our physical perseverance. With this exhortation the author uses the natural illustration of a father’s discipline over his son. Because we are still in our sinful, mortal bodies, this journey will require times of chastisement in order to keep us on the right path, so we are not to grow weary; for when we do not lay aside such small weights and hindrances of sin, our Heavenly Father will bring chastisement to bring out attention to these areas. We are to keep our path straight by enduring chastisement and discipline. The supreme example is the Lord Jesus Christ, who was never chastised by the Father, but He did endure suffering, event unto death (Heb 5:8), who is mentioned as our example in Heb 12:1-3.
Heb 5:8, “Though he were a Son, yet learned he obedience by the things which he suffered;”
Illustration – Note these insightful words from Frances J. Roberts regarding divine discipline and correction:
“Have I not said that unless ye experience chastening, ye may well doubt thy sonship? Why then, shouldst thou shrink from My rod of correction? Ye are not the teacher, but the pupil; not the parent, but the child; not the vine, but the branch. Discipline and correction must come if ye would be brought into conformity to My divine will. Shun nothing My hand brings to bear upon thy life. Accept My blessings and My comfort, but do not despise My sterner dealings. All are working toward thy ultimate perfection.
Do ye hope to be made perfect apart from the corrective process? Do ye expect to bear large fruit without the pruning process? Nay, My children, either bend in submission to My hand, or ye shall break in rebellion. Godly sorrow yieldeth the good fruit of repentance, but if ye be brittle and unyielding, ye shall know a grief of spirit for which there is no remedy. Keep a flexible spirit, so that I may mold thee and shape thee freely so that I can teach thee readily, nor be detained by thy resistance.” [263]
[263] Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 94.
Again:
“Resist Me not and harden not your hearts. Provoke Me not to use My chastening rod, for I love thee. I would not drive thee with a whip, nor bridle thee with rein and bit to prevent thee from plunging into error; but only let Me look into thine eyes, and I will guide thee in love and gentleness. I take no pleasure in the affliction of My children. In love I chasten to prevent the deeper suffering that would be involved if I allowed thee to go on in a path of evil. But My heart is glad when thou walkest close, with thy hand in Mine, and we may talk over the plans for each day’s journey and activities work and pleasures so that it becometh a happy way that we travel in mutual fellowship.” [264]
[264] Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 171.
Heb 12:4 Ye have not yet resisted unto blood, striving against sin.
Heb 12:4
Scripture References – Note similar verses:
Luk 13:24, “Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.”
1Ti 4:10, “For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe.”
Heb 12:4 Comments – We quickly notice in the New Testament epistles how the word “blood” becomes synonymous with Jesus Christ’s redemptive work on Calvary. We have a much better understand of this when we clearly view the tremendous suffering that Jesus Christ endured and the shedding of blood that he experienced during His Passion. The film The Passion of Christ produced by Mel Gibson, which was released March 2004, is one of the most accurate accounts of Jesus’ sufferings every produced on film. [265] When people view this film, they all come out of the movie and comment on how much blood was shed during the film. In the same way, those who witnessed the events of Calvary were also compelled to talk about the blood of Jesus Christ because it was the shedding of so much blood that became the signature of this particular death by our Savior.
[265] The Passion of the Christ, directed by Mel Gibson, 2004, Los Angeles, California: Newmarket Films.
Illustration – Jesus has, in fact, been obedient unto death.
Php 2:8, “And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.”
Heb 12:5-6 Old Testament Quotes in the New Testament – In Heb 12:5-6 the author is quoting from Pro 3:11-12.
Pro 3:11-12, “My son, despise not the chastening of the LORD; neither be weary of his correction: For whom the LORD loveth he correcteth; even as a father the son in whom he delighteth.”
Heb 12:5 And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him:
Heb 12:5
Psa 119:71, “It is good for me that I have been afflicted; that I might learn thy statutes.”
Psa 119:75, “I know, O LORD, that thy judgments are right, and that thou in faithfulness hast afflicted me.”
How do we despise the chastening of the Lord? Can a child avoid his punishment? If we examine a passage from the New Testament on chastisement, we can better understand this matter. In 1Co 11:30 it says, “For this cause many are weak and sickly among you, and many sleep.”
Note that this verse lists the effects of God’s chastisement in a progressive order. God first allows problems to come into our lives to get our attention. These problems weaken us. If we still persist, God will allow sickness to come into our lives. Finally, if we continue in sin, God will take us home early to be in heaven.
Thus, we can despise the chastening of the Lord by not responding to Him when we are made weak or become sick in our bodies. If we despise Him, our chastisement intensifies. For example, when my second child was four years old, she took upon the habit of hitting her older sister and hurting her. At first, I scolder her for her deeds. But when she repeated her bad habit, I spanked her. However, this did not cure the situation. I then took her aside, spanked her and then explained that I would spank harder the next time she hit her sister. Sure enough, she did it again. As a father, I had to keep my word in order to deal with this problem. I spanked her with my hand on her bottom a little harder. Finally, I had to take off my belt and spank this four-year old child. After this spanking which hurt, I spun her around on the bed and jumped into her face with all of the fierceness that I could muster and threatened her not to ever do this again. She was so terrified at this type of punishment that she never hit her sister again. In order to remedy the situation, I had to intensify the severity of her punishment for her own good. I have never spanked her older sister like this, but as a loving father, I did what it took to deal with stubbornness and her despite to my earlier spankings. Our heavenly Father works the same in our lives.
Heb 12:6 For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.
Heb 12:6
Heb 12:7 If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not?
Heb 12:8 Heb 12:8
“For our forefathers did not only appoint the best of these priests, and those that attended upon the Divine worship, for that design from the beginning, but made provision that the stock of the priests should continue unmixed and pure; for he who is partaker of the priesthood must propagate of a wife of the same nation, without having any regard to money, or any other dignities; but he is to make a scrutiny, and take his wife’s genealogy from the ancient tables, and procure many witnesses to it. And this is our practice not only in Judea, but wheresoever any body of men of our nation do live; and even there an exact catalogue of our priests’ marriages is kept; I mean at Egypt and at Babylon, or in any other place of the rest of the habitable earth, whithersoever our priests are scattered; for they send to Jerusalem the ancient names of their parents in writing, as well as those of their remoter ancestors, and signify who are the witnesses also. But if any war falls out, such as have fallen out a great many of them already, when Antiochus Epiphanes made an invasion upon our country, as also when Pompey the Great and Quintilius Varus did so also, and principally in the wars that have happened in our own times, those priests that survive them compose new tables of genealogy out of the old records, and examine the circumstances of the women that remain; for still they do not admit of those that have been captives, as suspecting that they had conversation with some foreigners. But what is the strongest argument of our exact management in this matter is what I am now going to say, that we have the names of our high priests from father to son set down in our records for the interval of two thousand years; and if any of these have been transgressors of these rules, they are prohibited to present themselves at the altar, or to be partakers of any other of our purifications; and this is justly, or rather necessarily done, because every one is not permitted of his own accord to be a writer, nor is there any disagreement in what is written; they being only prophets that have written the original and earliest accounts of things as they learned them of God himself by inspiration; and others have written what hath happened in their own times, and that in a very distinct manner also.” ( Against Apion 1.7)
Eusebius (A.D. 260 to 340), the ancient church historian, testifies to the Jewish tradition of keeping accurate records of their ancestry.
“But as there had been kept in the archives up to that time the genealogies of the Hebrews as well as of those who traced their lineage back to proselytes, such as Achior the Ammonite and Ruth the Moabitess, and to those who were mingled with the Israelites and came out of Egypt with them, Herod, inasmuch as the lineage of the Israelites contributed nothing to his advantage, and since he was goaded with the consciousness of his own ignoble extraction, burned all the genealogical records, thinking that he might appear of noble origin if no one else were able, from the public registers, to trace back his lineage to the patriarchs or proselytes and to those mingled with them, who were called Georae.
“A few of the careful, however, having obtained private records of their own, either by remembering the names or by getting them in some other way from the registers, pride themselves on preserving the memory of their noble extraction. Among these are those already mentioned, called Desposyni, on account of their connection with the family of the Saviour. Coming from Nazara and Cochaba, villages of Judea, into other parts of the world, they drew the aforesaid genealogy from memory and from the book of daily records as faithfully as possible.” ( Ecclesiastical History 1.7.13-14)
And in these detailed records, if one was born without a father, this child was declared a bastard in the public records. John Lightfoot quotes Simon Ben Azzai as saying:
“Hence, that of Simon Ben Azzai deserves our notice: ‘I saw (saith he) a genealogical scroll in Jerusalem, in which it was thus written N, a bastard of a strange wife.’ Observe, that even a bastard was written in their public books of genealogy, that he might be known to be a bastard, and that the purer families might take heed of the defilement of his seed.” [266]
[266] John Lightfoot, The Whole Works of the Rev. John Lightfoot, D.D. Master of Catharine Hall, Cambridge, vol. 11, ed. John Rogers Pitman (London: J. F. Dove, 1823), 12-13.
Therefore, when the author of Hebrews writes to the Jews, they well knew the offence of being called a bastard. It was a title that haunted them and their children for generations to come. The Jews would understand Heb 12:8 to say that it is much, much better to receive chastisement than to be declared a bastard.
Heb 12:9 Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live?
Heb 12:9
Heb 12:23, “To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect ,”
Heb 12:10 For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness.
Heb 12:11 Heb 12:11
Heb 12:11 Comments – The fruit produced in our lives is righteousness. So the purpose of chastisement is to produce holiness and righteousness in our lives and so that we will become obedient to God.
Heb 12:12 Wherefore lift up the hands which hang down, and the feeble knees;
Heb 12:12
Heb 12:12 Comments This quote is from Isa 35:3. It means to put strength back in hands and knees.
Isa 35:3, “Strengthen ye the weak hands, and confirm the feeble knees.”
Note a similar use in Eze 7:17, where God is judging his children, Israel. Chastisement has a way of causing weak hands and feeble knees.
Eze 7:17, “All hands shall be feeble, and all knees shall be weak as water.”
I hear in words of Heb 12:12 my track and field coach in college yelling to us as we worked out on the race track to relax and keep our stride as we made the turn for the final lap. Our hearts were pounding and lungs gulping for air, and pain filled our bodies. We wanted to quit and fall down on the grass, but his voice brought enough fear and encouragement to make us return to our proper form and stop running so sloppy from fatigue; for a cumbersome stride wastes precious energy. Then the coach would yell, “Only one more lap to go. You can do it.” Somehow inside each of us we found the strength to ignore the pain and push ourselves one more time to reach the finish line. The coach exerted discipline on the team for our good. In the midst of physical pain from the work out he more closely watched over us and he was most carefully exhort us.
I also hear my pastor telling me, the morning he sent me off to the mission field in July 1997, “Don’t quit on your first day, and don’t quit on your worst day.”
Heb 12:13 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
NIV, “so that the lame may not be disabled, but rather healed.”
RSV, “so that what is lame may not be put out of joint but rather be healed.”
ASV, “that which is lame be not 1 turned out of the way (put out of joint), but rather be healed.”
Goodspeed, “so that limbs that are lame may not be dislocated but instead be cured.”
Weymouth, “so that what is lame may not be put entirely out of joint.”
Heb 12:12-13 Comments Staying on the Path – Heb 12:12-13 refers the need to keep our physical bodies on a particular path. If we go back to the opening verse of this passage in Heb 12:1-17, we understand how it mentions that we are to run a race with patience. I used to run track in college, and I understand how a slight leg injury can be magnified severely when forcing the legs to run with that injury. Every athlete had to deal with an injury at some point in time. The way he treats this injury will determine the speed of it being healed. If he attends to it, the injury will soon cure. But, if he ignores it, the injury will become severe and he will be put out of the race. Thus, we understand the phrase “lest that which is lame be turned out of the way; but let it rather be healed” to refer to out need to take precautions for healing along this journey, rather than ignoring our injuries and causing more severe problems.
Fuente: Everett’s Study Notes on the Holy Scriptures
Fifth Doctrinal Discourse: The Need for Divine Chastisement and Holiness Heb 12:4-29 gives us the fifth doctrinal discourse in the epistle of Hebrews with a discussion on divine chastisement, which produces holiness, which allows us to receive God’s Word.
Outline Here is a proposed outline:
1. Endure Chastisement (Physical Perseverance) Heb 12:4-13
2. Pursue Holiness (Spiritual Perseverance) Heb 12:14-17
3. Hear God’s Word (Mental Perseverance) Heb 12:18-29
Fuente: Everett’s Study Notes on the Holy Scriptures
The chastening of God to assist us:
v. 4. Ye have not yet resisted unto blood, striving against sin.
v. 5. And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of Him;
v. 6. for whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.
v. 7. If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not?
v. 8. but if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. The inspired writer here adds another thought to his appeal, namely, that his readers have by no means tasted the worst form of persecution yet: Not yet unto blood have you resisted, striving against sin. The Hebrew Christians of Judea were indeed suffering to some extent, both by reason of their isolation from others and by reason of the scorn which was heaped upon them. The fact that they were striving against sin in every form, especially against that of unbelief in Christ Jesus the Messiah, brought them many enemies. But the persecution had not yet reached the point that a great many of them had suffered death in the cause of Christ, the church in Judea had not yet become a martyr church as such. They might expect still worse conditions for them to endure.
Another thought is here brought in for the consideration of the readers: And you have altogether forgotten the exhortation which speaks to you as to sons, My son, do not make light of the Lord’s discipline, nor faint when being corrected by Him; for whom the Lord loves He disciplines, and scourges every son whom He receives. The Christians are here reminded that their sufferings are tokens of God’s fatherly love and care. They must never forget the exhortation and comfort which is contained in the words of the Lord, Pro 3:11-12. These words are addressed to sons, to children, and that in itself is a distinction, to be called sons of God. The believers should not make light of, should not despise, the discipline of the Lord, His entire method of training and educating His children, particularly through the necessary chastising. There must be no fainting, no despondency, no failure of faith when He reproves by word or deed. For it is necessary that all the children of God be subjected to the same discipline; it is a token of God’s love, a treatment which He accords only to such as He receives into His heart and cherishes with all the wonderful love of His fatherly mercy.
The author now presents his conclusion: It is for discipline that you are enduring, as sons God is dealing with you. For what son is there whom the father does not discipline? But if you are without discipline, of which all have become partakers, then are you bastards and not sons. This is the view which the believers should hold: their sufferings are evidence that God considers them His sons and treats them as such; they need such training in order that their sonship may be maintained. In fact, if there were a child in the house and the father would not take his chastening, disciplining, into his hand, a person might draw the inference that such a child is not a genuine son, but a bastard, one that is not accorded the same treatment as the true sons. In the same way believers, far from resenting the disciplining which God lays upon them, should rather be thankful for this evidence of their heavenly Father’s regard and interest.
Fuente: The Popular Commentary on the Bible by Kretzmann
Heb 12:4. The apostle having encouraged the Hebrews by the examples of others who had patiently suffered for truth and holiness, especially that of Christ, now adds, that they were not yet called out to suffer to the death, and they ought to look on their sufferings as chastisements of a father’s hand, and patiently endure them for two reasons; both because every father corrects his children, and because God designed to promote their welfare by chastising them. If others did not faint, when they suffered to the death in the cause of truth and holiness, much less should the Hebrew Christians faint, when they were not called to resist unto blood, or to lay down their lives for the gospel.
Ye have not yet resisted, &c. “Your case, trying as it may seem to you, does not come up to that of your Saviour: you have not yet resisted in the contests for Christ’s religion so far as to lose your lives. Though wicked men have troubled you, and you have endured much struggling, in opposing their wickedness, yet hitherto your lives have been safe.” Several commentators have observed, that there are many Agonistical terms in this context. The passage before us may allude to the boxers, who fought erect, with their hands stretched out, and were often not only besmeared with blood, but sometimes killed by the blows of the cestus.
Fuente: Commentary on the Holy Bible by Thomas Coke
Heb 12:4 ff. The sufferings which have come upon the readers are only small, and a salutary chastisement at the hand of God.
. . .] Not yet unto blood, i.e. to such extent that bloodshed should result, that a martyr’s death [115] among you should be a necessity (as such death had but just now been mentioned of the O. T. saints, chap. 11, and of Christ Himself, Heb 12:2 ), have ye offered resistance in your contest against sin . The author has, as Heb 10:32 ff., only the present generation of Palestinian Christians, to whom he is speaking, before his eyes. It is otherwise at Heb 13:7 .
] belongs to (against Bengel, who conjoins it with ), and stands not in the sense of , Heb 12:3 (Carpzov, Heinrichs, Stuart, Ebrard, Delitzsch, Maier, Kluge, Grimm in the Ztschr. f. wiss. Theol . 1870, p. 43, al .), for there would exist no reason for the avoiding of this concrete expression, [116] but is the inner sin, conceived of as a hostile power or person, which entices the man (visited with sufferings and persecutions) to an apostasy from Christianity. Comp. , Heb 3:13 .
In both verbs in the N. T. only here the author has, what is wrongly denied by de Wette and Maier (in like manner as Paul, 1Co 9:26 ), passed over from the figure of the race to the kindred one of the combat with the fists.
[115] Wrongly is it supposed by Holtzmann ( Stud. u. Krit . 1859, H. 2, p. 301; Ztschr. f. wiss. Theol . 1867, p. 4) that a reminder of a martyrdom not yet endured is remote from the connection. The discourse is said to be of a resistance . Sin, in this conflict with the flesh, would not allow it to be continued unto blood. For this very reason it is necessary to resist sin , ever anew to reanimate the weary limbs for the continuance of the conflict (Heb 12:12 ). In the same manner, too, does Kurtz find only a proverbial figurative expression for an earnest, decided, and unsparing resistance to the sinful desire in . But though in German “bis auf’s Blut” (even to blood) has proverbial figurative acceptance in the sense of “to the very uttermost,” yet assuredly neither nor yet sanguis is anywhere else employed in this proverbial sense.
[116] At least no one will recognise as apposite that which Ebrard adduces as such, to wit, that in ver. 3 “the whole (!) of mankind as the sinners (the class of sinners) might be opposed to Christ; whereas to the readers of the Epistle to the Hebrews, who were themselves , the enemies of Christianity could not be opposed as the sinners.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
II
Their sufferings are profitable chastisements of the paternal love of God
Heb 12:4-13
4Ye have not yet resisted unto blood, striving against sin. 5And ye have forgotten the exhortation which speaketh unto you as unto children [sons], My son, despise not thou [make not light of] the chastening of the Lord, nor faint when thou are rebuked [while being probed, corrected, ] of [by] him; 6For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. 7If ye endure chastening [It is for chastisement that ye endure],3 God dealeth with you as with sons; for what son is he [who is a son] whom the father chasteneth not? 8But if ye be [are] without chastisement, whereof all are [have become] partakers, then 9are ye bastards, and not sons. Furthermore [, then, then again], we have had [we had, used to have the] fathers of our flesh which [who] corrected us [as chasteners], and we gave them reverence: shall we not much rather4 be in subjection unto the Father of spirits and live? 10For they verily [indeed] for [or, with reference to] a few days chastened us after their own pleasure; but he for our profit, that we might [may] be partakers of his holiness. 11Now no chastening for the present [in respect indeed to the present] seemeth to be joyous, but grievous: nevertheless [but], afterward it yieldeth the peaceable [peaceful] fruit of righteousness unto them which are [which have been] exercised [disciplined] thereby. 12Wherefore lift up [right up again] the hands which hang down, and the feeble [relaxed] knees; 13And make straight paths for your feet, lest [that] that which is lame [may not] be turned out of the way; but let it [may] rather be healed.
[Heb 12:4., ye resisted, Aor.; Words, lays stress on the Aor.=as ye might have done on several occasions. Alf., with most, makes it=perfect. With the Aor. rendering is harsh, unless we render not in any way, not at all, and take . of a specific internal conflict with the sin of disobedience and apostasy, as the Saviours in Gethsemane; then , refers to the Saviours sweating drops of blood. I incline with Barnes to this interpretation.
Heb 12:5., ye have forgotten, much better than interrog., have ye forgotten? as Bl., De W., Ln., in order to soften what otherwise seems too harsh; but this forgetting is virtually assumed below, and the interrog. would be awkward., make little account of, not so strong as despise., while being probed, sifted, corrected, rather than rebuked.
Heb 12:7. , so the best authorities; it is for chastening or discipline that ye are enduring. Alf. argues that can hardly have the incidental meaning which the ordinary reading requires. ,for who is a son?
Heb 12:8. , we have become partakers.
Heb 12:9., then, in the next place. Unless we take as a particle of indignant emotion, which I think better. This would indeed require, in a regular construction, (not as Bl. and Alf., ); but that the author began with this construction in his mind, is shown by the after , which has not its answering .
Heb 12:10. , with reference to a few days, or, perhaps, with Moll, etc., during.
Heb 12:11. , to those that have been trained by means of it., it renders back, yields., emphatically placed.
Heb 12:12., right up, bring back to erectness or straightness., slackened, unstrung., paralyzed, relaxed.
Heb 12:13. , etc., is a regular Dactylic Hexameter: , part of an Iambic trimeter, as in Heb 12:14, , is a perfect Iambic verse.K.].
EXEGETICAL AND CRITICAL
Heb 12:4. Resisted unto blood.The expression is hardly a figure drawn from boxing (Beng., Bl., Del.), but denotes a bloody death (Wieseler), with a reference to the death of Jesus, and implies that the readers have indeed already been subjected to acts of violence (Heb 10:32 ff.), but have not as yet, like earlier members of the Church (Heb 13:7), been persecuted unto death, but rather are in their conduct, shielding themselves from such perils, and forget the import of the sufferings which God destines for His children. A moral struggle against their own sin, and one in which they have not put forth their utmost exertions (so recently again Holtzmann in the Stud. und Krit., 1859, II.) is here not intended. [I incline to think it is, and that in this consists the rebuking character of the language.K.]. Sin appears here as an objective worldly power, as it appears in particular in the enemies of the Gospel, and prepares the same suffering for the disciples, as for the Lord.
Heb 12:5. And ye have forgotten, etc.If with Calv., Beza, Bl., Ln., etc., we take these words interrogatively, the tone of reproof is softened [and the passage enfeebled]. The citation is from Pro 3:11-12, where in Heb. the concluding clause runs, and as a father to the son, He is good to him (or, receives him kindly). instead of the Sept. read either or as Job 5:17, , he occasions pain. The Cod. A. of the Sept. reads with fifteen other MSS. ; the remainder have .
Heb 12:7. For chastisement.The lect. rec. has the parallels, Heb 12:8, in its favor; still this cannot decide us against the authorities, which by no means present us an unmeaning clerical error, but assign the object of the suffering, which is the first mentioned . , denoting purpose, is frequent in our Epistle, Heb 4:14; Heb 3:5; Heb 4:16; Heb 6:16; Heb 9:15; Heb 10:19; Heb 11:11. The Indic. construction corresponds better with the connection (Chrys., Del.) than the Imper. (Ebr.), especially considering the pregnant signification of and the in Heb 12:8. Again is not to be taken adjectively with (Bl., De W., Thol., Ln.), nor as predicate=of what sort perchance is the son? (Bhme) but as a substantive, as also and , are without the article. Thus the sense is, according to Del., where is there one who stands in truth in the relation of son, whom He does not chastise, who stands to Him in truth in (the relation of father?
Heb 12:9. Again, [in the next place]. continues the argumentation.To take the word as ironical, or as a question of surprise=to ita ne (Valck., Alberti, etc.) is consistent with classical usage, but is here forced, besides which also, the second member of the sentence should have commenced with .
Father of spirits.This is not Christ (Hammond), but God, who, however, receives this designation not as one caring for our souls (Bhm. after Morus, and others), nor as bestower of the gifts of the Spirit (Theodoret), nor in the moral sense, as Father, in respect to the higher spiritual province of life (De W., Ebr., Ln.); but inasmuch as all spirits are derived from Him (Thol., Del., Riehm). We must not, however, refer the spirits exclusively to angels (Chrys., c., Theoph.); nor find here a one-sided and extreme statement of creatianism (Calv., Beng., Este, Carpz., etc.), but only a moderate and authorized form, as at Heb 7:10, of Traducianism.
Heb 12:10. For a few days.The stands here, and Heb 12:11; Luk 8:13; 1Co 7:5; 2Co 7:8; 1Th 2:17, of the duration of the chastisement. The majority of expositors, with Calvin, regard the few days as the days of our earthly life; and thus find a contrast expressed between the purpose of the chastisement of children by our earthly parents, as being with reference to, or for (), a few days, and the eternity, which is the end and scope of the Divine chastisements. Such an interpretation, however, introduces at once a false statement into the first member of the antithesisthat, viz: which restricts the end of human training in all cases to our earthly life, and creates a contrast for which the original furnishes no basis. But neither, on the other hand, is the to be attached equally to both members of the antithesis, as stating the common period of time during which, for their respectively different purposes, and in their different ways, the human and the Divine training are carried forward (Bleek, etc.). The few days point to the brief period of minority, during which, as shown by the Imperfect , the readers, as children, were the subjects of parental discipline. But neither again does the author contrast with this limited period of parental training the life-long continuance of the Divine education. Of this the text contains nothing whatever. Its phraseology shows rather that any such special contrast with is utterly out of the authors mind; and, in fact, Delitzsch is obliged to extract it artificially and unnaturally from the , making unite the ideas of time and purpose, and those of purpose and result, while the clause with expresses the limit as to time, and that with that of aim and object. The diversity of the human and the Divine is briefly given in their respective characteristic features, and the preminence of the latter is urged upon the attention of the readers (who have had personal experience of the former), that they may the more willingly submit themselves to it. The abstract is found elsewhere only at 2Ma 15:2. [In regard to the construction of the vexed passage above, we may, in the first place, set aside at once the idea of Wets., Storr, Kuin., Bhm., and Bleek, that is to be understood of the second member of the sentence, as implying a restriction in the time of the discipline, alike of the human and the Divine, both being confined to the present life. This, however true, is clearly not expressed in the sentence; belongs only to the first member. But, so restricted, are we to explain it as for, i.e., during a few days, viz: the few days of our minority, in which we were subject to their chastisement, or, as with reference to a few days, viz., the days of our earthly life? The objection to this latter, hinted at by Moll, and more fully expressed by Alford, viz., that it is not true that the discipline of earthly parents always has regard only to the present life, seems to me without force; inasmuch as the authors statement is simply a general one, not referring to what may be the possible scope of the training of Christian parents, but what is the natural scope of human and earthly discipline as such. Alfords next objection (as also Molls), viz., that the contrast thus implied between the transitory purpose of human chastisement, and the eternal purpose of the Divine, is superinduced on the passage because there is not one word in the latter clause expressing the eternal nature of Gods purpose, he subsequently answers himself by placing the in contrast with the , in which, he says, we have set over against one another the short time during which, the temporary reference with which their chastisement was inflicted, and the great purpose implied as eternal from its very expression, as for an immortal being, in which he chastises us. The question, then, is whether, with Moll, we are to take as simply like our for=during a few days, or, with many others, to take it as= with reference to a few days. If the former, then the clause , of the first member is set over against the two clauses in the second. If the latter, then we have a double antithesis, and the question arises, whether we are to take it, with Alford, in the natural order of the clauses (for a few days against for our profit, and according to their pleasure against in order to participate in his holiness) or, with Delitzsch, chiastically, the second of the one corresponding to the first of the other, and the first of the one to the second of the other. It does not follow, however, necessarily, that, even if we take , with reference to, there still is any such exact antithesis intended as either of these explanations implies. I incline, on the one hand, to take as in reference to a few days (which seems to me to have much more point than the other), and, on the other, to doubt even then if the writer intends any exactly balanced antithesis. He puts the two grand points of earthly correction, viz., its being but for and with reference to a few days, and its possessing, even in the best, the character more or less of arbitrariness, against the one grand point of the Divine, viz., its intrinsic and essential profitableness, in which, however, a contrast to both the other characteristics is virtually implied.K.].
Heb 12:11. Peaceful fruit of righteousness.As the tree which bears the fruit is the , cannot be the Gen. Subj.as even recently Klee supposes. The Gen. is Gen. of apposition (Jam 3:18). The adj. stands in relation to , so that the is regarded under the point of view of = (Thol., Del., etc.).
Heb 12:12. Wherefore raise up again, etc.The first clause borrows both thought and language from Isa 35:3; the other from Pro 4:26. The Pass. Signif. given by many since and with Grot. to ., to be dislocated, distorted, is unsustained by usage. The original text, the expression of the Sept. , and partially the following clause with , lead us to take the , not as Dat. instrum. (It., Vulg., Luth., Bl., De W., Thol., Ln.), but as Dat. commodi (Bhm., Ebr., Del., Riehm, Alf.). [We may call attention to the lofty and rythmical character of the language here. , etc., is a perfect Dactylic hexameter; , etc., is a rough and irregular Iambic trimeter, while the general cast of the expression is decidedly poetic. See textual note, and Heb 12:14-15.K.].
DOCTRINAL AND ETHICAL
1. Sin which reigns in the world, and is mighty in the children of unbelief, is often also skilful to employ violent measures against the professors of the true faith, and to threaten not merely their property and honor, but their life. In such cases it behooves them to be faithful and obedient even unto death.
2. Yet even where matters do not come to extremities, still there are frequently sorrows and sufferings, painful and heavy. In them we must recognize not mere violent acts of men, not mere undeserved strokes of fortune, but the hand of God, yet still, as of a father who regards our interests, and by his discipline of suffering, is bringing into clear recognition, and stamping with the seal of validity, that filial relation to which he has received us in Christ.
3. There are, thus, sufferings which stand indeed in connection with our own sinfulness, and have the significance of chastisement, yet still are not punitive sufferings, such as would give us to taste the wrath of God, but strokes inflicted by Divine love, as means of paternal chastisement for the purpose of educating us for the heavenly kingdom.
4. If we recognize this Divine purpose, and find in the painful, yet salutary chastisings, a recognition, confirmation, and development of our filial relation to God, then we shall all the more readily submit ourselves, in humility and patience, to these chastisements, which have their ultimate ground in the love of God, and their true end and aim in His desire for our salvation, the more clearly we perceive that this loving chastisement of our heavenly Father immeasurably transcends that of earthly fathers.
5. This submission is entirely authorized, obligatory and salutary: for, while our parents can only endow us with merely natural life, but cannot change our fleshly nature, and during our minority are influenced by personal, and sometimes selfish views, in the application of the means of chastisement, so that the results are often either inconsiderable or uncertain, God, as the Father of spirits, is also the author of our spiritual nature, and by the means of education which He employs, makes us partakers of His holiness, of the Divine nature (2Pe 1:4). Thus life, in its fullest sense, is the consequence of such a subjection to the dispensations and leadings of God; and the end of this discipline of suffering, is a fruit which consists in righteousness, and the taste of which is peace.
6. The entire falling away of the unconfirmed, wavering members of the Church, can be guarded against, and their recovery be rendered possible, only by the opening of straight paths on the part of the entire body, only by their going forward in a plain, simple, upright course of thought, confession and action, which shall exercise upon the weak such a salutary and restorative influence as straight and even paths upon lame and diseased feet (Del.).
HOMILETICAL AND PRACTICAL
If God comforts us as a father, we must allow ourselves to be chastised as children.Points of likeness and unlikeness in human and Divine education.That which pains, comforts, and blesses us in sufferings.The sweetness, not only of the means, but of the mode of Gods comforting us in suffering.Our filial relation to God teaches us not lightly to regard afflictions, not to faint in them, but to be improved by them.
Starke:The thing which is not pleasant to us, we can easily forget (Psa 88:13); but he who often calls to mind the cross, will be less surprised by it when it comes (1Pe 4:12).To make an honest application to ones self, is the most important thing in the reading of the Holy Scripture (Rom 4:23-24).The dearer a child the sharper his discipline under the rod.The community of sufferings which visits in the world all the brethren, is the consolation of all the children of God.Do not vex thyself in relation to long continued sufferings; our whole life is but short.We must regard the cross not in reference to our outward sensibilities, as being painful and afflictive to flesh and blood; but according to the salutary uses which God brings out of it (Rom 8:17).Every cross has a bitter beginning, but a sweet termination.In tears lies hidden the seed of all joy and glory.Hands and feet should, in the spiritual sense, be properly employed; the former for valiant strife, the latter for nimble running.The stumbler must not be immediately rejected, but restored and raised up with words of comfort and admonition (Psa 73:2; Psa 17:15).
Rieger:Those are sure steps which are made in accordance with the course and conflict which God has ordained, with our eye on the goal of joy and glory that is set before us, and in confidence in the grace of God, accompanying us at every step.
Heubner:How much less are our sufferings than the sufferings of the early Christians! Now, those who confess Christ have peace. This should shame, warn, and incite us.
Fricke:Every chastisement of God is, in His children, a seed, which subsequently produces fruit.
Footnotes:
[3]Heb 12:7.Instead of read , after Sin. A. D. E. K. L., and most minusc. Reiche, however, defends the Rec.
[4]Heb 12:9. , sanctioned by Sin. A. D*., instead of the lect. rec. .
[5]Heb 12:15.Instead of , we should read after A., 17, 67***, 137, 238, , and instead of , read after Sin. A., 47, .
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
DISCOURSE: 2336
AFFLICTIONS THE FRUIT OF GODS LOVE
Heb 12:4-13. Ye have not yet resisted unto blood, striving against sin. And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him: for whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth, not? But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live? For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness. Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby. 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.
PERSECUTION for righteousness sake is what every child of God must expect: and when faith is in lively exercise, it will be sustained without murmuring. This is amply shewn in the preceding chapter [Note: Heb 11:35-38.]. But when faith languishes, the trials which believers are called to endure will appear almost insupportable. Such was the state of many of the Hebrews to whom the Apostle wrote: they were in danger of becoming weary and faint in their minds through the greatness and long continuance of their sufferings. On this account, St. Paul, having shewn them the power of a living faith to support them, brings before them a variety of considerations,
I.
For their consolation and support
The patience of Christ under his sufferings is beyond all comparison the strongest incentive to resignation under ours; since ours fall so infinitely short of his. This the Apostle first propounds for their consideration; and then goes on, in the words which we have just read, to offer other suggestions, which also are of great weight for the reconciling of the mind to trials, of whatever kind they be. From them we also, when bowed down with affliction, may learn to support them manfully: for,
1.
They are far less than we have pledged ourselves willingly to endure
[The very terms on which we come to Christ are, that we shall be ready to die for him at any time, and in any way, that he shall see fit. We are plainly warned by our Lord himself, that, if we will not lay down our life for him, we cannot be his disciples. If we love our lives, we shall lose them: but, if we lose them for his sake, then shall we find them to life eternal. But, what is the loss of temporal good when compared with that of life? Be it granted that, like the Hebrews, we have suffered much [Note: Heb 10:32-34.]: yet our persecutors have stopped far short of what they might have inflicted; and may, for ought we know, be yet permitted to inflict: We have not yet resisted unto blood, striving against sin. Instead therefore of complaining of the heaviness of our trials, we have reason rather to be thankful for the lightness of them: and, if we faint when they are so light, how shall we support them when they come upon us with unrestrained force? If we have run with footmen and they wearied us, how shall we contend with horses [Note: Jer 12:5.]? In our strivings then against sin and Satan, let us prepare for yet greater extremities: and, when we are prepared for the worst that can come upon us, then will all which stops short of that appear light and easy to be borne.]
2.
They are all the fruits of paternal love
[God had exhorted his people under the Old Testament dispensation to regard their trials in this view, as sent by a loving Father to his children; and to receive them with truly filial gratitude, neither despising them, as though they came only by chance, nor fainting under them, as though they had been sent in anger [Note: Pro 3:11-12.]. And the Apostle fixes our attention particularly on the tender and affectionate terms under which our God addresses us; My son, despise not. And we should not overlook such endearing expressions, which, if duly attended to, would reconcile us even to the most afflictive dispensations. The truth is, that man is only an instrument in Gods hands: and that the very afflictions which men lay upon us for our excess of piety, God lays upon us for our defects, or for the further advancement of his work within us. St.Pauls thorn in the flesh was ordained of God to prevent his being too much elated by the revelations which had been vouchsafed unto him [Note: 2Co 12:7.]. Our state in this world is a state of discipline: we are yet children, and need correction on account of our manifold errors and faults: and it is by correction that we are gradually brought to the exercise of true wisdom. This is found universally amongst men; insomuch that there is no wise father who does not occasionally correct his child. A man, who sees children that are unconnected with him acting amiss, takes no notice of them, but leaves to others the painful office of correcting them: but his own children he corrects, because of his peculiar interest in them, and his love towards them. Would we then that God should disregard us as bastards, that have no real relation to him? Would we not much rather be dealt with by him as his beloved children, in whose welfare he takes the deepest interest? Whatever then be our affliction, corporeal or mental, personal or domestic; or with whatever view it may be inflicted on us by others, let us view the hand of a Father in it, and say, with Eli, It is the Lord; let him do what seemeth him good [Note: 1Sa 3:18.]. Let us hear the rod, and him who hath appointed it [Note: Mic 6:9.]; and endeavour to make a just improvement of it for the good of our souls.]
3.
If we have submitted patiently to the rebukes of our earthly parents, much more should we to those of our heavenly Father
[Earthly parents do not always correct so justly or so temperately as they ought; their rebukes being sometimes little else than an ebullition of their own evil tempers: yet we have submitted to their corrections without presuming to arraign the wisdom, the justice, or the love that inflicted the chastisement upon us. This is a part of that honour which children were by Gods law enjoined to pay those who were the fathers of their flesh; and which, if they obstinately refused to pay, they were, by Gods own appointment, to be stoned to death [Note: Deu 21:18-21.]. But this submission is due in an infinitely higher degree to Him who is the Father of our spirits: and, if we refuse it to him, a far worse death assuredly awaits us in the world to come; for he never inflicts any evil upon us but for our greater good, even that we may become in a greater degree partakers of his holiness. On the other hand, to obedient children there was a peculiar promise of a long and happy life; a promise doubtless fulfilled to multitudes in former times, and not unfrequently accomplished now. But to those who meekly submit to the Divine chastisements, it shall be fulfilled in the Canaan that is above, even in the regions of blessedness and glory for evermore. Shall we then refuse to the corrections of our heavenly Father that submission which we paid to our earthly parents? Shall we not much rather be in subjection to him, and live? Surely this is our truest wisdom, and our highest privilege.]
4.
Our sufferings, how grievous soever they may appear at the time, are all sent for our eternal good
[Whilst we have the feelings of humanity, chastening, of whatever kind it be, cannot but be grievous to us at the time: but after it has produced its proper effects, it yields the peaceable fruits of righteousness to them that are exercised thereby. At first, tribulation works impatience: but, when the soul has been well disciplined by a continuance or recurrence of it, a better temper is produced; and, through the sanctifying operations of the Holy Spirit upon the soul, a different process is produced; and tribulation worketh patience, and patience experience, and experience hope; even a hope that maketh not ashamed [Note: Rom 5:3-5.]. Now shall we complain of dispensations which are sent for such an end? Shall the vine complain of the pruning knife, which cuts only with a view to increase its fruitfulness? Shall the vessel complain of the furnace into which it is put in order to effect its meetness for the Masters use? Let us then look to the end; and we shall never repine at the means which Infinite Wisdom has ordained for the attainment of it. If we be in heaviness through manifold temptations, let us not forget that there is a fit occasion for them; and that the trial of our faith, which is infinitely more precious than that which purifies the gold, will be found to the praise and honour and glory of our God, and to our own also, at the appearing of Jesus Christ [Note: 1Pe 1:6-7.]. If we be made partakers of his holiness, we shall never complain of the means which were used to bring us to the attainment of it.]
5.
Walk so as to encourage others by your example
[The influence of example is far greater than we are ready to imagine. Peter, in order to avoid the displeasure of the Judaizing Christians, had recourse to dissimulation. (Here I may observe that if an Apostle swerved so grievously from the path of duty, through his carnal reasonings, who has not reason to take heed lest he also fall?) And what effect had this on others? The whole Church dissembled with him; insomuch that even Barnabas himself was carried away with their dissimulation [Note: Gal 2:13-14.]. On the other hand, see the effect of good example in the Apostle Paul. He was imprisoned for the truths sake, and retained his fidelity undaunted, and undiminished; insomuch that his bonds for Christs sake became a matter of notoriety through Csars palace, and in all other places. And what was the effect of this? We are told, that many of the brethren in the Lord waxing confident by his bonds, and by what they heard of his fortitude in supporting them, were much more bold to speak the word without fear, so that the Gospel was furthered by the very means which its enemies used to obstruct its progress [Note: Php 1:12-14.]. Similar effects will, in a greater or less degree, follow from our conduct under our afflictions. There are in every place many who may be considered as lame, who will be stumbled and weakened, and discouraged, if they see us faint; whilst, on the other hand, they will be encouraged and emboldened to go forward, if they behold us adhering resolutely to the path of duty, and supporting manfully the trials which are come upon us. Let us then think of the probable effect of our conduct upon those around us: let us think how much good or evil we may do, according as we approve ourselves to God, or not, in the discharge of our duty. There is a high line which we should pursue, even that which the Apostle prayed for in behalf of the Colossians, to be strengthened with all might, according to Gods glorious powerunto all patience, and long-suffering, with joyfulnessgiving thanks unto the Father who hath made us meet to be partakers of the inheritance of the saints in light [Note: Col 1:11-12.]. And think not that such an aim as this would betray any arrogance in you: for Timothy was but a youth, and yet was directed to be an example, not to the world only, but to believers also, in every thing that was good [Note: 1Ti 4:12.]: and it is the duty of every one, whether a minister or not, so to let his light shine before men, that all who behold it may be led to glorify their Father which is in heaven [Note: Mat 5:16.]. In a word, let us all endeavour so to walk, that we may say with the Apostle Paul, Whatsoever ye have heard and seen in me, do; and the God of peace shall be with you [Note: Col 4:9.].]
The Apostle having instructed the Hebrews in the true nature and end of their sufferings, suggests some further considerations,
II.
For their direction and guidance
These also we shall consider as addressed to us; and in correspondence with them we would say to all sufferers of the present day,
1.
Yield not to dejection
[Troubles, whether felt or feared, are apt to depress the spirits, and to enervate the whole man. This we see depicted in strong colours in the Prophet Ezekiel. Sigh, says God to him, Sigh, thou son of man, with the breaking of thy loins, and with bitterness sigh before their eyes. And it shall be, when they say unto thee, Wherefore sighest thou? that thou shalt answer, For the tidings: because it cometh: and every heart shall melt, and all hands shall be feeble, and every spirit shall faint, and all knees shall be weak as water [Note: Eze 21:7.]. But it should not be thus with us, whatever be the trials with which we have been visited, or with which we may be menaced: for they all are ordered by a wise and gracious God, who controuls and limits all according to his own sovereign will, and without whose permission not a hair of our head can be touched. Our enemies, unconscious of their dependence on him, plot and threaten our destruction. But see what the Psalmist says concerning them: The wicked plotteth against the just, and gnasheth upon him with his teeth: but the Lord shall laugh at him [Note: Psa 37:12-13.], as a poor, impotent, and malignant worm, that exists only through his forbearance and tender mercy. Now, I ask, shall God laugh at him, and we cry? Shall we not rather set the poor impotent worm at defiance? But see what the Psalmist further adds: The wicked have drawn out the sword, and have bent their bow, to cast down the poor and needy, and to slay such as be of upright conversation. And what is the issue of all this? Their sword shall enter into their own heart, and their bows shall be broken [Note: Psa 37:14-15.]. Say ye not then, A confederacy, like those who are crying out, A confederacy; neither fear ye their fear, nor be afraid: but sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread: and he shall be to you for a sanctuary [Note: Isa 8:12-14.]. And when others would alarm you with the supposed power of your persecutors, let your answer be, The Lord is in his holy temple; the Lords throne is in heaven [Note: Psa 11:1-4.]. The greatest of all your adversaries, even Satan himself, could not so much as enter into the swine without permission: how then shall he, or any of his confederates, hurt a child of God without permission [Note: 1Pe 3:13.]? You may laugh them all to scorn, and shake your head at them [Note: Isa 37:22.]: for, with God on your side, there are a million times more for you than against you. Only be strong in the Lord [Note: Eph 6:10.], and you will be more than conqueror over all.]
2.
Swerve not from the path of duty
[Fear, and unbelief, and impatience will make our ways crooked [Note: Isa 59:8.]: and the contrivances to which under their influence we shall have recourse for the purpose of avoiding difficulties, will augment our difficulties an hundred-fold. The way to make straight paths for our feet, is simply to fulfil the will of God, and leave events to him. If Daniel and the Hebrew Youths had set themselves to consider how they might avoid the trials with which they were threatened, they might have attained their end, it is true; but they would have involved their souls in the deepest guilt. They followed the straight-forward path: not moving to the right hand nor to the left, to avoid the fiery furnace, or a den of lions. This was right And this is the very direction given to us also by God himself: Ponder the path of thy feet; and let all thy ways be established: Turn not to the right hand, nor to the left; remove thy feet from evil [Note: Pro 4:26-27.]. Adopt this then as the principle from which no consideration under heaven shall induce you to depart; I must obey my God; and, if the whole world combine to divert you from it, let your reply be, Whether it be right to hearken unto you more than unto God, judge ye. This will deliver you from endless perplexity. This will make your every path both clear and straight. If your eye be evil, and the film of carnal hopes or fears be upon it, your whole body will be full of darkness: but if your eye be single, and you have no purpose but to serve and honour God, your whole body will be full of light [Note: Mat 6:22-23.], and your steps be directed in a way wherein you shall neither err, nor stumble.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
4 Ye have not yet resisted unto blood, striving against sin.
Ver. 4. Ye have not yet resisted ] q.d. You may do, and must look to do. And if you cannot endure words for Christ, how will you endure wounds? If you have run with the footmen, and they have tired you, how can ye contend with horses? Jer 12:5 .
Striving against sin ] That is, against sinners that persecute you, or the sin that doth so easily beset you, and solicit you to spare yourself, and rather to yield a little than to suffer so much. The tabernacle was covered over with red (and the purple fathers tell us they take that colour clothes for the same intent), to note that we must defend the truth even to the effusion of blood. If we cannot endure martyrdom (if called thereunto) and sweat a bloody sweat for Christ’s sake, we cannot be comfortably assured that we are of his body. Christo submittemus (said that Dutch martyr) sexcenta si nobis essent colla: We will submit to Christ, though we should suffer never so many deaths for his sake. John Leaf, a young man burnt with Mr Bradford, hearing his own confession, taken before the bishop, read unto him, instead of a pen took a pin, and so pricking his hand, sprinkled the blood upon the said bill of his confession, willing the messenger to show the bishop that he had sealed the same bill with his blood already. See the story of William Pikes, Acts and Men., p. 1853.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
4 .] Bengel’s remark, which De Wette charges with pedantry, “a cursu venit ad pugilatum, ut Paulus, 1Co 9:26 , is nevertheless a just one. Not yet have ye resisted (so absolutely, Thuc. i. 62, , : and 71, , , . See below) unto blood (many take this to mean, have not yet sacrificed your lives. So Chrys., , , , . And Thl., , , , , . And this may be so: but I would rather abide by the idea of the pugilistic figure being intended, and apply to the figure, not to the interpretation. Cf. Seneca, Ep. i. 13, “Non potest athleta magnos spiritus ad certamen afferre, qui nunquam suggillatus est. Ille qui vidit sanguinem suum, cujus dentes crepuerunt sub pugno, ille qui supplantatus adversarium toto tulit corpore, nec projecit animum projectus, qui quoties cecidit contumacior resurrexit, cum magna spe descendit ad pugnam.” For the expression, cf. reff., and Niceph. Hist. a. 741, , .
On the relation of such passages as this to the date of the Epistle, see in the Prolegomena, ii. 29 ff.), contending against ( , of the direction towards which the athlete’s force was directed: cf. , Il. . 471: Matthi, 591, and Winer, 49, h. .) sin (personified, as an adversary: not to be limited in its meaning to sin in themselves, or to sin in their persecutors, but understood of both. Delitzsch, who would confine it to the latter, says that it was not sin in themselves which would shed their blood, but rather, which would spare its being shed. Yes, and for this very reason the resisting that sin of unfaithfulness which would lead them to spare their blood, would if carried far enough, lead to the shedding of it. Similarly, the sin in their persecutors, which they were to resist, would, if yielded to, spare their blood by seducing them into apostasy. The joining with is even more certain than the similar connexion in Heb 12:3 , seeing that has already had its qualifying clause in . And so almost all Commentators, except Bengel).
Fuente: Henry Alford’s Greek Testament
Heb 12:4 . . “Not yet unto blood have ye resisted in your contest with sin.” Bengel says: “a cursu venit ad pugilatum”. Cf. 1Co 9:24-27 . But this is doubtful [Theoph., , cf. Rev 12:11 .] Does this mean, Ye have not yet become a martyr church, suffering death in Christ’s cause; or does it mean, Ye have not yet resisted sin in deadly earnest? The interpretation is determined by the connection. Jesus endured the of sinners even to blood, the death of the cross; the Hebrews have not yet been called so to suffer in their conflict, a conflict which every day summons them to fresh resistance against the sin of failure of faith and apostasy. “ ‘Sin’ is not here put for sinners, nor is it sin in their persecutors; it is sin in themselves, the sin of unbelief, which is here regarded as their true antagonist, though of course the excesses of their persecutors gave it its power against them” (Davidson and Weiss).
Fuente: The Expositors Greek Testament by Robertson
Hebrews
RESISTING UNTO BLOOD
Heb 12:4
‘Ye have not yet resisted’ – then others had done so; and the writer bids his readers contrast their own comparative immunity from persecution from the fate of such, in order that they may the more cheerfully do the easier task devolved upon them. Who were those others? If the supposition of many is correct that this Epistle was addressed to the Mother Church at Jerusalem, the fate of Stephen the first martyr, and of James the brother of John, who had ‘had the rule over’ that Church, may have been in the writer’s mind. If the date assigned to the letter by some is accepted, the persecution under Nero, which had lighted the gardens of the Capitol with living torches, had already occurred; and the writer may have wished the-Jerusalem Church to Bethink themselves that they had fared better than their brethren in Rome. But whether these conjectures are adopted or no, there is another contrast evidently in the writer’s mind. He has Been speaking of the long series of heroes of the faith, some of whom had been ‘stoned and sawn asunder,’ and he would have the Christians whom he addresses contrast their position with that of these ancient saints and martyrs. And there is another contrast more touching still, more wonderful and impressive, in his mind; for my text follows immediately upon a reference to Jesus Christ, ‘who endured the Cross, despising the shame.’ So Himself ‘had resisted unto blood.’ And thus the writer bids his readers think of the martyrs in the Mother Church; of the blood that had deluged the Church at Rome; of the slaughtered saints in past generations; and, above all, of the great Captain of their salvation; and, animated by the thoughts, manfully to bear and mightily to resist in the conflict that is laid upon them. ‘Ye have not yet resisted unto blood, striving against Sin.’ I. So then, we have here, to begin with, the permanent condition of the Christian life, as one of Warfare and resistance. The imagery of the whole context is drawn from the arena. A verse or two before the writer was speaking about the race. Now he slightly shifts his point of view, and is speaking rather about the wrestling or the pugilistic encounters that were there waged. And his point is that always, and everywhere, however the forms may vary in which the conflict is carried on, there is inseparable from the Christian life an element of effort, endurance and antagonism. That is worth thinking about for a moment. It is all very Well to sing of green pastures and still waters, and to rejoice in the blessings, the consolations, the tranquillities, the raptures of Christian experience, and to rejoice in the thought of the many mercies for body and soul which come to men through faith. That is all true and all blessed, but it is only one side of the truth. And unless we have apprehended, and have educed to practice and experience the other side of the Christian life, which makes it a toil and a pain to the lower self, and a continual resistance, I venture to say that we have no right to the soothing and sweet and tender side of it; and have need to ask ourselves whether we know anything about Christianity at all. It is not given to us merely – it is not given to us chiefly – to secure those great and precious things which it does secure, but it is given to us in order that, enriched and steadied and strengthened by the possession of them. we should be the better fit for the conflict, just as a wise commander will see that his soldiers are well fed before he flings them into the battle. But then, passing from that, which is only a side issue, let me remind you of what our antagonist is ‘striving against sin.’ Now some people would take my text to mean solely the conflict which each of us has to wage with our own evils, meannesses and weaknesses. And some, guided by the context, would take the reference to be exclusively to the antagonisms with evils round about us, and with the embodiment of these in men who do not share Christian views of life or conduct. But I think that neither the one nor the other of these two exclusive interpretations can be maintained. For sin is one, whether embodied in ourselves or embodied in men or in institutions. And we have the same conflict to wage against precisely the same antagonist when we are occupied in the task of purging ourselves from all filthiness of flesh and spirit, and when we are occupied in the wider task of seeking to bring every man to recognise the power of Christ’s love, and to live in purity by obedience to Him. And so, the first field on which every Christian is to win his spurs, to prove his prowess, and to exercise his strength is the field within, where the lists are very narrow, and where self wages war against self in daily conflict. Every man of us carries his own worst enemy inside his own waistcoat. We have all lusts, passions, inclinations, desires, faults, vices, meannesses, selfishnesses, indolences, – a whole host of evils lying there like a nest of vipers within us, and our first task and our lifelong task, is to take the sting and the poison out of these, and to throttle them and to east them out. And then, and only after that, there comes the next thing – viz., the antagonism in which Christian men must permanently stand to a world which does not sympathise with their views, which is strange to the maxims that rule their lives, and which renders no fealty to the King whom they are sworn to obey. And that antagonism runs out into various forms. First of all, it is the solemn duty of every Christian to wage war so as to prevent himself from being caught up in the current of godless living which prevails round him. We have to fight to keep ourselves from being harmed by the world and the worldly communities amidst which we dwell What would become of the captain of a ship who did not take care to have his compass corrected so as to neutralize the effects of all the mass of iron in his vessel? You walk as in the wards of a hospital. If you do not take precautions you will catch the disease that is in the air. It is as certain that careless Christian people who do not ever keep on guard against impending and surrounding evil shall be infected by it, as it is certain that if an Englishman goes out, say to the United States, he will come back with the intonations of our brethren on the other side of the Atlantic slipping unconsciously from his tongue. The first duty, imperative upon Christian people, is to realise that they live in the midst of an order of things that is not in accordance with the Master’s principles, and so to beware that they do not catch the infection. I do not need to say a word about the other form of antagonism, which is equally imperative, and which will prevent us from caring much about the judgments that may be formed of us by the people round us. ‘With me it is a very small matter that I should be judged of you, or of man’s judgment.’ But the resistance against sin, which is the Christian man’s merciful warfare in the world, is not completed either by his keeping himself from complicity with surrounding evils or by his refusing to let antagonism divert him from his course. There is something more that is plain duty, and that is, that every Christian should be Christ’s soldier in the attempt to get Christ’s commandments recognised, and the principles of His word obeyed, in the world. Society is not organised on Christian principles. You have only to look around you to see that. I do not need to dwell upon the various discordances between the plain teachings of this Book and every community, and every nation, and every individual; but let me remind you that until the Sermon on the Mount is the law for individuals and communities, the Christian man, if he is loyal to his Lord, must be ‘striving against sin’ in the endeavour to get established Christ’s kingdom, which is the kingdom of righteousness. That sermon does not contain all Christian truth, but it is the Magna Charta of an applied Christianity; the laws of the kingdom from the lips of the King Himself. So, brethren, I come to you with this for my message, that no Christian man is doing his work as Christ’s soldier, ‘striving against sin,’ until he is seeking, with the best of his strength, to get Christ’s law, which is righteousness, established on the face of the earth. Talk of dynamiters and explosives, why, there is explosive power enough in Christianity to shatter to pieces the corruptions which make so large a part of modern social life. But, alas! the Christian Church has too long and too generally been employed in damping down the gunpowder instead of firing it, and seeking to explain away the large and plain commandments of the Master, instead of seeking to apply them. There is a new spirit springing up around us to-day, for which we should be devoutly thankful, whilst at the same time we must forget that, like all new move-merits, it is apt to be one-sided and exaggerated. Much harm is done, I believe, in many directions by Christian teachers seeking to apply the principles of Christ’s commandments to various phases of social iniquity without a clear knowledge of the facts of the case. But that being fully admitted, I still rejoice to believe that Christ’s men round about us are waking up, as they never did before, to the solemn obligation laid upon Christian churches, if they are not to perish of inanition and inactivity, to proclaim and seek to have recognised Christ’s laws for the individual and Christ’s law for the community. Only remember the limitations and the antecedents about which I have already spoken a word. No man has any business to go crusading among other people until he has cleansed himself. And the first task of the Christian reformer is with his own heart. And again, it is useless to deal with institutions unless you deal with the men who live under them. The main work of the Christian Church must ever be with individuals, and through their improvement the improvement of society will be most fully secured. But the error of many good and earnest men to-day is in thinking that if you set the ‘environment,’ as they call it, right you will get the men right. It is a mistake. Take a pack of drunken wastrels out of the slums and put them into model lodging-houses, and in a fortnight the lodging-houses. will be as dirty, as the sties from which the men were dragged. Mend the men, and then you may hopefully Set them in new environment; mend the men, and society will be mended. And, mend yourselves first, and then you will be able to mend society. Resist your own sin, and then go out to fight with the sin of others. II. Notice the brunt of the battle which has been borne by others. I have already said that the immediate context suggests two contrasts between the comparative immunity from persecution of the readers of the letter and certain others. The first is that suggested by all that glorious muster-roll of heroes and martyrs of the faith which precedes this chapter. And I may say without dealing in rhetoric, or dilating on the subject, that Christian men in this generation may well bethink themselves of what it was that their fathers bore, and did, that has won for them this ease. I remember an old church, on the slopes of one of the hills of Rome, which is covered over on all its interior walls with a set of the most gruesome pictures of the martyrs. There may be an unwholesome admiration and adoration of these. I think modern Christianity, in its complacency with itself, and this marvellous nineteenth century, of which we are so proud, would be all the better if it went back sometimes to remember that there were times when ‘young men and maidens, and old men and children,’ had to resist to blood; and when they went to their deaths as joyfully as a bride to the altar. Ah, brethren I you Nonconformists in this generation, who have an easy- going religion, do not always remember how it was worn Think of George Fox and the Friends. Think of the early Nonconformists, hunted and harried, their noses slit and ears cropped off, their pillories and exile, and then be ashamed to talk about the difficulties that you have to meet. ‘Ye have not resisted unto blood.’ There is a far more touching contrast suggested, and apparently mainly in the writer’s mind, because just before he has said, ‘Consider Him that endured such contradiction of sinners.’ The word that he employs for ‘consider’ might be rendered ‘compare, weigh in the balance,’ Christ’s sufferings and yours. He has borne the heavy end of the Cross of which He lays the light end upon our shoulders. Of course the more mysterious and profound aspects of Christ’s death, in which He is no pattern for us, but the propitiation for our sins, do not come into view in this contrast. They are abundantly treated in the rest of the letter. But here the writer is thinking of Jesus Christ in His capacity of the Prince of sufferers for righteousness’ sake, who could have escaped His Cross if He had chosen to abandon His warfare and His witness. Jesus Christ is a great deal more than that. And the differentia of His sufferings and death is not touched by such a consideration. But do not let us forget that He is that, and that whatever else His death is, it stands also as being the very climax of all suffering for righteousness. He is the King of the martyrs as well as the Sacrifice for the world’s sin. Let us turn to Him, and mark the heroic strength of character, hidden from hasty observation by the sweet gentleness in which it was enshrined, like the iron hand in a velvet glove.
Let us understand how His pattern is held forth to us, and how the Cross is our example, as well as the ground of all our hope. ‘Ye have not yet resisted … Consider Him.’ III. And now, lastly, note the lighter warfare incumbent upon us. The resistance changes its form, but in essence it continues. In old days warfare consisted in men bludgeoning each other, or engaging in hand- grips foot to foot and face to face. Nowadays it is artillery duels – a great deal more scientific, a great deal less coarse; but it is warfare all the same. The world used to burn Christians, to hang them, to stone them. It does not do that now, but it fights them yet. The world has become partially Christianised, and the principles of Christianity have, in a certain imperfect way, infiltrated themselves through the mass, so that the antagonism is not quite as hot as it once was. And the Church has weakened its testimony and largely adopted the maxims of the world. So why should the world persecute a Church which is only a bit of the world under another name? But let any man for himself honestly try to live a life modelled on Christ’s maxims, and let him cast himself against some of the clamant evils round about him, and seek to subdue them, because Christ has bidden him, and he will see whether the old antagonism is not there yet. What a chorus of select epithets will immediately be discharged! ‘Impracticable,’ ‘fanatical,’ ‘one-sided,’ ‘revolutionary,’ ‘sour visaged,’ ‘Pharisee,’ ‘hypocrite.’ These will be the sweet, smelling flowers in the garland that will be woven Depend upon it, a Christian man who is bent on living out Christianity for himself, and on seeking to apply it around him, will have to fight and endure. But all that is. as nothing – nothing – to what the front rank had to go through, and went through, joyfully. They fell in the trenches and filled them up, that the rear rank might pass across. They bore sword stabs; we have only to bear pin pricks. Stones were flung at them, as at Stephen outside the wall; handfuls of mud are all that we have to be afraid of. So, brethren, accept thankfully to-day’s form of the permanent conflict, and see that you do unmurmuringly, cheerfully, and thoroughly the task that is laid upon you. And do not think much of the discomforts and annoyances. For us to speak about sacrifices for Christ is as if a bargeman on a canal were to dilate on the perils of his voyage in the hearing of an Arctic explorer; or as if a man that went in a first-class carriage to London were to speak to an African traveller about ‘the perils of the road.’ ‘Ye have not yet resisted unto blood. ‘Consider Him’; and take up your cross, and follow Him.
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
not yet. Greek. oupo.
resisted. Greek. antikathistemi. Only here.
unto. Greek. mechris. Compare Php 1:2, Php 1:8.
striving. Greek. antagonizomai. Only here.
sin. App-128. The Lord’s example is set before them. Hitherto they had to endure spoliation and shameful treatment, but not martyrdom. This is in favour of the early date of the Epistle (App-180). The words “not yet” suggest a time before the persecution under Nero, which began A.D. 65 and lasted till his death A.D. 68.
Fuente: Companion Bible Notes, Appendices and Graphics
4.] Bengels remark, which De Wette charges with pedantry, a cursu venit ad pugilatum, ut Paulus, 1Co 9:26, is nevertheless a just one. Not yet have ye resisted (so absolutely, Thuc. i. 62, , : and 71, , , . See below) unto blood (many take this to mean, have not yet sacrificed your lives. So Chrys., , , , . And Thl., , , , , . And this may be so: but I would rather abide by the idea of the pugilistic figure being intended, and apply to the figure, not to the interpretation. Cf. Seneca, Ep. i. 13, Non potest athleta magnos spiritus ad certamen afferre, qui nunquam suggillatus est. Ille qui vidit sanguinem suum, cujus dentes crepuerunt sub pugno, ille qui supplantatus adversarium toto tulit corpore, nec projecit animum projectus, qui quoties cecidit contumacior resurrexit, cum magna spe descendit ad pugnam. For the expression, cf. reff., and Niceph. Hist. a. 741, , .
On the relation of such passages as this to the date of the Epistle, see in the Prolegomena, ii. 29 ff.), contending against (, of the direction towards which the athletes force was directed: cf. , Il. . 471: Matthi, 591, and Winer, 49, h. .) sin (personified, as an adversary: not to be limited in its meaning to sin in themselves, or to sin in their persecutors, but understood of both. Delitzsch, who would confine it to the latter, says that it was not sin in themselves which would shed their blood, but rather, which would spare its being shed. Yes, and for this very reason the resisting that sin of unfaithfulness which would lead them to spare their blood, would if carried far enough, lead to the shedding of it. Similarly, the sin in their persecutors, which they were to resist, would, if yielded to, spare their blood by seducing them into apostasy. The joining with is even more certain than the similar connexion in Heb 12:3, seeing that has already had its qualifying clause in . And so almost all Commentators, except Bengel).
Fuente: The Greek Testament
Heb 12:4. , not yet) A spirited Asyndeton.- , even unto blood) unto wounds and death. The writer goes from the race to the pugilistic contest, as Paul does in the passages formerly quoted. You have, says he, spent your wealth, you have not shed your blood: Heb 10:34. Set before your minds more important trials, [namely, such as you have not hitherto experienced; 1Co 10:13.-V. g.]-, you have resisted) Because contradiction is taken in a bad sense, he uses the word, , to resist, in a good sense. See the LXX. in a passage which is presently to be quoted.-) Construed with . Deu 31:21, , and this song will answer against them as a witness.-, striving against) Sin excites a strife: it is our duty to strive against it.
Fuente: Gnomon of the New Testament
Heb 12:4-11
EXHORTATION TO ENDURE THEIR
AFFLICTIONS PATIENTLY,
(1) IN VIEW OF THEIR COMPARATIVE
LIGHTNESS; AND
(2) IN VIEW OF THE FACT THAT THEY
ARE ALL THE CHASTISEMENTS OF GOD,
DESIGNED FOR THEIR OWN SPIRITUAL
IMPROVEMENT
Heb 12:4-11
Heb 12:4 —Ye have not yet resisted unto blood,-There seems to be a change of metaphor here, as in 1Co 9:24-27, from the agonistic race to the more severe contest of boxing. In these games, the boxers were accustomed to arm themselves for the fight with the caestus. This at first consisted of strong leathern thongs wound around the hands and extending only to the wrist, to give greater solidity to the fist. Afterward, these were made to extend to the elbow, and then to the shoulder, and finally they sowed pieces of lead or iron in them, that they might strike a heavier and more destructive blow. The consequence was that those who were engaged in the fight were often covered with blood and that resistance unto blood showed a determination, courage, and purpose not to yield (A. Barnes). The contest of the Hebrews had not as yet assumed this severe form. They had not yet resisted unto blood, striving against sin. Their Christian profession had not yet cost them their lives. Stephen, James, and many others had resisted unto blood; but it is only of the living members of the Jerusalem Church that our author here speaks. The persons addressed in this Epistle had not yet been called on to suffer what Christ and many others had endured for the sake of the truth. And hence as their afflictions were yet comparatively light, they were the more inexcusable for their timidity and cowardice.
Heb 12:4 —striving against sin.-Sin is here personified; and is supposed by many to be equivalent to sinners, the abstract being used merely for the concrete. But this is to sacrifice much both of the meaning and energy of the expression. It is not only of sin in others, but also of sin in ourselves that our author speaks. He himself found it necessary to strive against the depravity of his own nature, as well as against the enemies of the truth, in battling for the crown of life. (1Co 9:27.) And so also does everyone else, who like him would strive successfully in the arena of life.
Heb 12:5 —And ye have forgotten the exhortation, etc.-Commentators are much divided on the question, whether this clause should be read affirmatively or interrogatively. See note on 3: 16. The former view is taken by all the ancient expositors, and also by many of the moderns; as, for instance, Bengel, Kuinoel, Tholuck, Ebrard, and Alford; and the latter is maintained by Calvin, Beza, Braun, Bohme, Lachmann, Delitzsch, Stuart, Bleek, Lunemann, Mac- knight, and others; chiefly on the ground that the declarative mode has an air of too great severity and harshness. But this expression is no more harsh and severe than some others that occur in the Epistle; see, for instance, Heb 5:11-12. It is not to be supposed, however, that in either of these cases, the charge is preferred against all the members of the Church. See note on Heb 5:12. Many of them may have remained faithful, and may have been striving earnestly for the faith which was once for all delivered to the saints. But that some of them had become very negligent in the study of Gods word, and the discharge of their other Christian duties, is quite evident from what follows, as well as from other parts of the Epistle. You have quite forgotten, says the Apostle, the exhortation which discourses with you as with children. And in consequences of this neglect, he further intimates that the hands of some of them were hanging down; that their knees had become feeble; and that they were, in fact, in great danger of apostatizing from the faith.
Heb 12:5 —My son, despise not thou the chastening of the Lord,-The Apostle quotes here from Pro 3:11-12, the Hebrew of which may be literally rendered as follows: My son, despise not the correction of Jehovah, and do not murmur at his reproof: for whom Jehovah loves he reproves, as a father a son in whom he delights. Our author quotes freely, but accurately, from the original. His object is to still further encourage his brethren, by showing from the Old Testament Scriptures, that the light afflictions which they were then enduring, were really evidences, not of Gods anger, but of his love. They served to indicate that God had still a tender regard for them, and that he was dealing with them as with children. The word rendered chastening (paideia) means such correction and discipline as are necessary in the education of children, and such as the Lord himself uses for the spiritual improvement of his people. This chastening of the Lord, the Apostle exhorts his brethren not to despise or treat as a light matter; and on the other hand, not to be too much discouraged or dejected by it.
Heb 12:6 —For whom the Lord loveth he chasteneth,-In this verse we have given the reason why we should not, on the one hand, treat lightly the chastening of the Lord; nor on the other be too greatly dejected by it. The simple fact that this chastening is from God, makes it a very grave and momentous matter; and at the same time it gives us the assurance that the chastening is not the punishment of revenge but the discipline of love. For whom the Lord loveth he chasteneth, and scourgeth every son whom he re- ceiveth. Not that he does this arbitrarily or unnecessarily: for God does not willingly grieve nor afflict any of the children of men. (Lam 3:33; Hos 11:8.) But such is the common depravity and waywardness of our nature, that we all need this discipline; and God, therefore, as our ever-kind and gracious Educator metes out to us day by day such trials and afflictions as will best serve to humble and purify our hearts, and so to work out for us a far more exceeding and eternal weight of glory. (2Co 4:17.) No child of God need, therefore, expect to enter heaven without, on his way thither, passing through the furnace of afflictions. We must through much tribulation enter into the kingdom of God. (Act 14:22.)
Heb 12:7 —If ye endure chastening:-That is, if it is a fact that you are suffering chastisement, this of itself is evidence that God is dealing with you as his children: for what son is there whom his earthly father does not chastise? How then can you expect, as the children of God, to escape his correction? Such is manifestly the meaning of the reading given in the Textus Receptus and our English Version: a reading which is supported by Reiche, Bleek, Li nemann, Stuart, Bloomfield, and Tischendorf in his latest editions; on the ground that it is best supported by internal evidence, and especially that it is required by the antithesis that is given in the seventh and eighth verses. The force of this will appear from the following paraphrase of these two verses as given by Kuinoel, and followed by Bloomfield and others: If you have to conflict with trials and tribulations, you may thence infer that you are beloved of God, and that he takes care of you: but if you are exercised with no afflictions, you have reason to fear that God neglects you, as men neglect illegitimate children, of whose education and morals they take no care, leaving them wholly without chastisement.
This makes good sense, and harmonizes well with the context and design of the writer. But it must be confessed that the external evidence preponderates vastly in favor of substituting eis (into, for) for ei (if). See critical note. But to make sense of this reading has somewhat perplexed the critics. T. S. Green renders the phrase as in the amended text: At chastening, he enduring (eis paideian hupomenete); as with sons God is dealing with you; for what son is there whom a father does not chasten? The Vulgate renders it thus: With a view to chastening, endure patiently. And Alford, following Chrysostom, Delitzsch, and others, translates it as follows: It is for chastisement that ye are enduring : as with sons God is dealing with you: for what son is there whom a father chasteneth-not ? The paraphrase of Ghrys- ostom is to the point, and seems to indicate clearly the scope of the passage. It is for chastisement ye are enduring: not for punishment, not for torment, not for any evil purpose. This rendering of the amended text differs but little in sense from the reading of the Textus Receptus, and is most likely correct.
Heb 12:8 —But if ye be without chastisement, etc.-If ye be without that discipline of which all the children of God have ever been partakers, it would follow that ye are really not his children: but that ye are bastards (nothoi), an illegitimate offspring, whose education is commonly neglected, much to their own injury and disgrace. Instead, therefore, of murmuring and complaining at the chastening of the Lord, you should rather feel encouraged by it, knowing that it is evidence of your sonship, and of Gods love for you as his adopted children.
Heb 12:9 —Furthermore, we have had fathers of our flesh, etc.-Or thus: Then again, the fathers of our flesh we once had as chastisers, and we reverenced them; shall we not much rather be in subjection to the Father of Spirits, and live? See Deu 21:18-21, touching the penalty of the law for disobedience to parents.
The only matter that requires explanation in this verse, is the use of the words jlesh and spirit. In what sense are our earthly fathers said to be the fathers of our flesh? and in what sense is God said to be the Father of spirits? In reply to this query, we have given the following hypotheses: (1) It is said that we receive our bodies from our parents by natural generation; but that our spirits are the direct gift of God, formed by his own immediate creative energy (Primasius, Calvin, Beza, Bengel, Wetstein, De- litzsch). This hypothesis requires us to use both these words, flesh and spirit, in too limited a sense. The Apostle does not say that God is the Father of our spirits merely, but of spirits in general. And there is nothing in either the text or the context which limits the word flesh simply to our bodies. This term is commonly used in a much wider sense in the Holy Scriptures. See references. (2) That God is the author and originator of our spiritual life, as our parents are of our natural life. Flesh, says Ebrard, denotes here as always the natural life produced by creature powers, in opposition to the life which is produced by the saving gracious act of God in regeneration. By natural generation we become carnal or fleshly men; but it is God who, by his Holy Spirit, causes our souls (psuchai) to be developed into sanctified spirits (pneumata). Such is also the interpretation of Cramer, Grotius, Bleek, De Wette, Lunemann, and others. But here again both the words are used in a sense which is not warranted by their usual acceptation in the Scriptures. (3) Others again, as Morns, Kuinoel, and Bohme, think that the word father, as used in this connection, means simply an upholder or cherisher. God is called the Father of spirits, say they, because he takes care of our spirits and provides for our spiritual wants, as our earthly parents provide for our physical wants. This is, of course, true, as far as it goes; but like the other hypotheses it falls far short of being an adequate explanation of the passage.
The words flesh and spirits must be understood and interpreted in harmony with the context and the special object of the writer, which is manifestly to give another reason why the Hebrew brethren should bear with patient endurance whatever trials and afflictions God might send on them: a reason which he draws from a comparison of God and his chastisements with our earthly parents and their chastisements. God, he argues, is infinitely perfect; and his chastisements are all like himself in this respect, that they are wise, and just, and good. But our earthly parents are like ourselves, frail, weak, and sinful; often erring in their attempts to educate us as well as in everything else. We, however, bore their imperfect chastisements with patience and reverence; much more then should we now bear with grateful resignation the wise and gracious chastisements of him who never errs, but who always corrects us for our own good, with the view of making us partakers of his holiness. This is manifestly the purpose of the author in the use of this passage; and hence it seems that he uses the words flesh and spirits, in this connection, after the manner of the Hebrews, chiefly as qualifying epithets. That in the use of the word father he intends to convey the idea of origin and also of guardianship is, I think, quite obvious. But like produces like. Adam begat a son in his own likeness (Gen 5:3); and Christ says to the Jews, If ye were the children of Abraham ye would do the works of Abraham (Joh 8:39), clearly recognizing the relation of resemblance between the parent and the child, between the producer and the thing produced. Now as this principle was well understood by the Hebrews, it was perfectly natural that the Apostle should use these words, flesh and spirit, according to the well known Hebrew idiom, as genitives of quality, to express with energy and brevity the attributes of our earthly parents on the one hand, and of God on the other. For throughout the Bible, the word flesh is often used symbolically to denote what is depraved, weak, or sinful; and so also the word spirit is often used in contrast with it, to denote what is pure, holy, and perfect. That which is born of the flesh, says Christ, is flesh; and that which is born of the Spirit is spirit. (Joh 3:6.) See also Rom 8:4-9; Gal 5:16-25 Gal 6:8, etc. The word flesh, then, in this connection is designed to indicate mainly that our earthly fathers are like ourselves, carnal, frail, sinful mortals ; and like ourselves they are therefore ever liable to err in their discipline. But the word spirits, as here applied to God, denotes that he has none of the weaknesses and infirmities of the flesh (see note on Heb 1:7) ; but that being himself, not only spirit (Joh 4:24), but also the Father of spirits, he cannot like our earthly fathers err in his chastisements. They are all the gifts and offspring of his love, designed to make us wiser and better, so that we may l>ecome partakers of his holiness.
If I am right in this explanation, it follows that our text furnishes no grounds whatever for the doctrine of creationism, which many attempt to draw from it. It is not the purpose of our author to make known to us in this connection the origin of either the body or the spirit of man. God is as really the Creator of the one as he is of the other. At first they were both formed miraculously; but for aught that appears in our text, they may now be equally the product of natural generation, under the all-pervading, permeating, and gracious providence of Him in whom we live, and move, and have our being. (Act 17:28.)
Heb 12:10 —For they verily for a few days, etc.-What does the author mean by the phrase, for a few days (pros oligas hemeras) ? Does he mean the time during which our fathers, according to the flesh, exercised their authority over us; that is, during our minority ? Or does he mean that their discipline had reference chiefly to the few days of our present earthly life; while the chastisements of God have supreme reference to our eternal welfare? The former, say Luther, Grotius, Bleek, Macknight, Stuart, Delitzsch, and Alford ; the latter, say Calvin, Calmet, Bengel, Tholuck, and Ebrard. The construction is elliptical; and it is therefore difficult to determine with absolute certainty what are the exact points of the antithesis which our author intends to express. But to my mind the former view seems much more natural, and also more in harmony with the scope of the passage than the latter. Our earthly parents corrected us (1) for a little while, and then left us to our own erring judgment. But not so with God; he never leaves us; never forsakes us; but always watches over us, and when necessary corrects us. (2) Our fathers often erred during even the few days that we were subject to them; they corrected us according to what then seemed good in their own eyes. But God never errs: he always corrects us for our own good, with the view of making us partakers of his holiness.
We have then given in this paragraph three leading reasons why we should, with patient resignation, humbly submit to the Divine chastisements: (1) they all proceed from the love and benevolence of God: Whom the Lord loves he chastens, and scourges every son whom he receives. (2) They come from one who is himself infinitely perfect, and who is in no respect subject to the weaknesses and imperfections of our carnal nature. (3) They are all intended for our highest good, and serve to make us partakers of the Divine nature, by helping us to escape the corruption that is in the world through lust. (2Pe 1:4.) This thought our author now proceeds to develop more fully in the following verse.
Heb 12:11 —Now no chastening for the present, etc.-This, says Ebrard, is a precious verse, of which the only proper commentary is our own personal experience. Now all chastisement for the present seemeth to be a matter not of joy but of grief. This much the Apostle here concedes as a simple and acknowledged fact. All chastisement, both human and Divine, gives us present pain. This is its object; and without pain there can indeed be no chastisement. And hence it is for the time being, a matter not of joy but of grief. So we all feel and think.
Heb 12:11 —nevertheless afterward it yieldeth the peaceable fruit of righteousness-Though it is at first bitter to the taste, it nevertheless afterward becomes a tree of life which yields constantly the peaceable fruit of righteousness. That is, it produces righteousness as its fruit; and this fruit gives peace and consolation to the once grieved and troubled soul. It is, says Tholuck, fruit of righteousness to be enjoyed in peace after the conflict is over. unto them which are exercised thereby.-Not to all; but only to those who are well exercised by it. The training of the ancient palaestra was of no service to such athletes as, deeming it a life of toil and drudgery, refused to submit to the rules and regulations of the contest. But to the victors in the games, the crown of olive pine, laurel, or parsley, was a boon of very great value. And just so it is in the school of Christ. To those who are of a perverse and rebellious spirit, the discipline of the Master is but a savor of death unto death. Instead of softening and sanctifying the hearts of such persons, it only serves to make them more obstinate and rebellious. But to those who see in it the kind and gracious hand of God, it never fails to bring peace, joy, and consolation. So the purest and best of men have always testified. David says, Before I was afflicted I went astray: but now I keep thy word. And again he says in the same connection, It is good for me that I have been afflicted, that I might learn thy statutes. (Psa 119:67 Psa 119:71.) To the same effect is also the testimony of Paul in several of his other Epistles. Writing to the Romans he says, We glory in tribulations also: knowing that tribulation worketh patience; and patience, experience; experience, hope: and hope maketh not ashamed, because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us. (Rom 5:3-5.) And in his second Epistle to the Corinthians he says, Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory. (2Co 4:17.) This is all in harmony with our own blessed experience in the Divine life. We never feel that we have suffered too much or too severely from the hand of God.
Commentary on Heb 12:4-11 by Donald E. Boatman
Heb 12:4 –Ye have not yet resisted unto blood
This means they have not fought the limit.
a. Paul could say that he had.
1. Act 16:33 : The jailor washed Pauls stripes.
2. 2Co 6:5.
3. 2Co 11:23.
4. 2Co 11:24.
b. Jesus could say that He had.
1. Isaiah 53 : With His stripes we are healed.
2. The cross meant shedding blood for Him, although He did not resist the cross, but sin.
3. Christs resistance was against those who would have changed His course.
How simple are our hardships today in comparison to theirs.
Heb 12:4 –unto blood
An ancient figure of speech concerning boxers may be alluded to here.
a. Leather thongs containing pieces of metal were fastened to arms, etc.
b. Fighters were often very bloody after a battle.
Many modern preachers are afraid of blood.
a. They are afraid to preach against sin because it might make them unpopular.
b. Some are afraid of loss of salary or loss of position.
Churches do not want bloody preachers.
a. They want him to be loved and respected by all the denominational brethren.
b. It is time to resist unto blood.
Heb 12:4 –striving against sin
We are to hate evil, Psa 97:10. Sin, says Vincent, is personified here. Fighting evil brought blood upon Jesus. Striving against sin brought blood to Stephen and James, but not to those who would read Hebrews.
Heb 12:5 –and ye have forgotten the exhortation which reasoneth with you as with sons
The word for sons is adult sons, not infants.
a. Infants cannot reason.
b. Paternal reasoning is here called exhortation.
It is a joy to see infants grow up and enter into the parental councils.
a. Too much of our trouble in churches is a result of spiritual infancy rather than mature thinking on the part of Christians.
b. God desires to reason with us as sons old enough to be reasonable.
Some question whether this statement is an affirmation or a question.
a. The American Standard Version expresses affirmation.
b. Heb 12:12 rather suggests that some had forgotten, so this may be understood as an affirmation.
Heb 12:5 –My son
A quote from Pro 3:11-12, It is a free quotation but an accurate one.
a. It is to show a tender relationship that God has for us even though we are chastened.
b. If God calls us a son, we ought to bear anything that comes our way.
Heb 12:5 –regard not lightly the chastening of the Lord
Love and responsibility prompt chastening.
a. Rev 3:19 : As many as I love I reprove and chasten.
1. We do not ordinarily discipline other peoples children.
2. We are most concerned with those we love most.
b. Eph 6:4 teaches responsibility.
Chastening has wonderful value for us.
a. A thorn kept Paul humble. 2Co 12:7-10.
b. Trials work patience. Jas 1:2-4; Rom 5:3.
c. Enduring of temptation brings a crown of life. Jas 1:12.
d. It yields peaceable fruit. Heb 12:11.
e. It brings eternal glory. 2Co 4:17.
Heb 12:5 –nor faint when thou art reproved of Him
We are not to cower like an abused dog. Reproof is for improvement.
a. 2Ti 3:16 Every scripture is profitable-for correction.
b. Rom 5:3 : We also rejoice in our tribulations.
c. 2Co 4:17 : For our light affliction which is for the moment, worketh for us more and more exceedingly an eternal weight of glory.
Is all affliction of God?
a. It does not come directly. Jas 1:12-13 says God tempts no one.
b. Pauls thorn was spoken of as a messenger of Satan. 2Co 12:7-10.
c. God allows the devil to tempt us and try us, as he did Job.
Heb 12:6 –for whom the Lord loveth He chasteneth
Does He not chasteneth the ungodly too?
a. There is a difference in punishment, for theirs will be eternal.
b. The sun shines on the just and the unjust, so the wicked receive chastening.
How does He chasten the loved ones?
a. Peter answers, trial. 1Pe 1:6; 1Pe 4:6.
b. Paul found a thorn in the flesh. 2Co 12:7-10.
c. Through enduring temptation, says James. Jas 1:12.
d. Through suffering, says Peter. 1Pe 5:10.
God can turn it to good if we love Him. Rom 8:28.
God will not allow us to be tempted above what we are able to endure. 1Co 10:13.
Let us not be like Cain who said it was greater than he could bear. Gen 4:13.
Heb 12:6 –and scourgeth every son whom He receiveth
No child of God should expect to enter heaven without passing through the furnace of affliction. Paul said, With much tribulation, we enter the kingdom of God. Act 14:22. Gods afflictions are paternal in nature only when we submit to Him.
a. For the ungodly, it is fate or chance.
b. For the Christian, it is a lesson to be learned from God.
Heb 12:7 –it is for chastening that ye endure
Also translated endure unto chastening, if ye endure chastening. Alford says, It is not for punishment, not for any evil purpose; you are under the attention and affection of the Father.
Heb 12:7 –God dealeth with you as with sons for what son is there whom his father chasteneth not?
He reasons from the common practice of men, that it is not right that Gods children should be exempt. Proper discipline leads to proper conduct.
Heb 12:8 –but if ye are without chastening whereof all have been made partakers, then are ye bastards and not sons
This rather makes one tremble, who has such an easy time in life compared to those in Chapter Eleven.
a. Which of us has suffered?
b. How easy we Christian people live in these United States!
c. We begin to wonder whether we might be illegitimate offspring.
Feel encouraged by chastening, for it is evidence of your true sonship.
Heb 12:9 –furthermore, we had the fathers of our flesh to chasten us, and we gave them reverence; shall we not much rather be in subjection unto the Father of spirits and live?
We gave them reverence if we were trained properly.
a. Parents who allow their children to abuse them do the child an injustice.
b. No reverence exists if the child pouts and grouches, Observe how insistent God is on respect of children for parents.
Eph 6:1-2 : Obey your parents in the Lord.
a. It is a commandment, which is the first commandment with promise.
b. Failure brought severe judgment. Heb 6:3.
c. Compare the law of Moses. Deu 21:20.
The Father of spirits deserves reverence, and upon it we will deserve to live.
a. Father of spirits is also translated Father of our Spirit.
b. The spirit comes from God and goes back to Him at death. See Ecc 12:7.
c. Parental obedience was essential to life under the old covenant, and Heavenly Father reverence is essential to life now.
Heb 12:10 –for they indeed for a few days chastened us as seemed good to them
Here temporary parental chastening is contrasted with loving discipline of God. At best, it is earthly chastening for a brief span of our life.
Heb 12:10 –but He for our profit
Chastening does good. It is for our profit, not Gods. Observe the many exhortations to endure chastening. Rom 5:3; Rom 12:12; 2Co 7:4; 1Pe 4:13; 1Pe 4:19.
Heb 12:10 –that we may be partakers of His holiness
God expects holiness, and this is the way He gets it.
a. 1Pe 3:13-17 : Be ye holy.
b. Rev 22:11 : He that is holy, let him be made holy still.
True Christians are holy.
a. 1Pe 2:9 : Ye are an elect race, a royal priesthood.
b. Heb 12:23 : Ye are come to the spirits of just men made perfect.
c. Heb 3:1 : Wherefore, holy brethren.
Heb 12:11 –all chastening seemeth for the present to be not joyous but grievous
At the time it is severe, but it brings a person to be obedient. We are like children. We shun the rod even when we need it, and know we deserve it.
Heb 12:11 –yet afterward it yieldeth peaceable fruit
A person who is selfish is spoiled, cantankerous, and far from being peaceable.
Let us not be hard-hearted, but enter into the discipline with surrender and joy. This is the proper spirit for us to have.
Heb 12:11 –unto them that have been exercised thereby
They were to be trained by it, is the Greek meaning.
Examples of it working in mens lives:
a. Paul-thorn in the flesh.
b. David-2Sa 12:1-23; 2Sa 16:9-14.
c. Job-Job 42:7-8.
We should enter into chastening with surrender and joy.
Heb 12:11 –even the fruit of righteousness
Gal 5:22. The fruit of the spirit is meant here.
If we are disciplined right by our attitude, we will produce right.
Study Questions
2476. Who has resisted unto blood?
2477. How many of us suffer for Christ?
2478. Have we fought a bloody battle?
2479. Did Paul resist unto blood? How many times?
2480. Was it prophesied that Jesus would?
2481. Unto blood may refer to what ancient custom?
2482. What may the blood refer to? Is it literal or figurative?
2483. Are preachers afraid of blood today?
2484. Describe the bloody gladiators.
2485. Do churches want a bloody preacher or one popular with the denominations?
2486. What will make the striving preacher bloody?
2487. Where will we find sin personified as our opponent?
2488. Is all sin to be found in the world?
2489. Is the word sons inclusive of children in its idea?
2490. Can infants reason with the logic of this book?
2491. Is there some special exhortation forgotten by them? Where is it found?
2492. Who is doing the exhortation which is a reasoning one?
2493. If God calls us sons, what ought we to do?
2494. What degree of attention should we give to chastening?
2495. Does the Lord chasten us? Cf. Rev 3:19.
2496. Who does a father chasten, his or the neighbors children?
2497. What two things felt by a father in his heart cause him to be willing to chasten?
2498. Is there value in being chastened?
What did Paul hear from God?
What do trials work?
What will endurance bring, according to Jas 1:12?
What does it yield? Heb 12:11.
What is its eternal reward? Cf. 2Co 4:17.
2499. Should we cower before God like an abused animal?
2500. What is reproof for if not for improvement?
2501. Is the preacher to reprove?
2502. Is all affliction of God? Cf. Jas 1:12-13.
2503. Was Pauls thorn from God? Cf. 2Co 12:7-10.
2504. Who afflicted Job?
2505. What is the difference between the chastening of the wicked and righteous?
2506. If God doesnt send it, how can it be said that He chastens us?
2507. Who in the early history of man complained of his chastening?
2508. Whom does God chasten?
2509. What is the difference in attitude of the chastened wicked ones, and righteous people?
2510. What does God do to those whom He loves?
2511. Does He chasten the evil ones too?
2512. What is the difference?
2513. Can God use evil for good purposes? Cf. Rom 8:28.
2514. Should we expect to gain heaven without some chastening?
2515. Give a different translation of Heb 12:7.
2516. Are we to endure chastening, or is it for chastening that we endure?
2517. In what relationship does God deal with us in Heb 12:7?
2518. If earthly fathers need to discipline children, should we expect it from our divine Father?
2519. What is evidence of our true sonship?
2520. If you have had it easy, what questions might you ask?
2521. Who is meant by, We?
2522. What is meant, father of our flesh?
2523. Who is the Father of our spirits?
2524. Does God teach respect for earthly parents?
2525. How much emphasis does He give?
2526. What was a parent to do to a child that would not respond?
2527. Could much juvenile delinquency be ended if we practiced the teachings of the Old Testament?
2528. Is there a plan that is better?
2529. What conclusion is drawn after his discussion of reverence to earthly parents?
2530. What is his point in the time discussed?
2531. Who thinks discipline is good, the child or the parent?
2532. Can we act more mature than children?
2533. Is there to be something gained from chastening?
2534. What is to be developed in us by chastening?
2535. For what ought the Christian to suffer? Cf. 1Pe 4:13; 1Pe 4:19.
2536. What is holiness?
2537. Were the Hebrews holy? Cf. Heb 3:1.
2538. How can holiness be obtained by chastening?
2539. Do people shun the rod, according to Heb 12:11?
2540. Is there danger in seeking discipline?
2541. How do people take chastening at the moment?
2542. Tell how heathens bring pain upon themselves?
2543. Did heathens chasten themselves at Mount Carmel?
2544. What does good discipline yield?
2545. Are spoiled people peaceable?
2546. Why is good spoken of as fruit while evil is spoken of as works?
2547. What is meant by exercised thereby?
Fuente: Old and New Testaments Restoration Commentary
.
Heb 12:4. Ye have not yet resisted unto blood, striving against sin.
Having proposed the great example of Jesus Christ, and given directions unto the improvement of it, the apostle proceeds unto more general arguments, for the confirmation of his exhortation unto patience and perseverance in the times of suffering. That in this verse is taken from the consideration of their present state, and what yet they might be called unto, in the cause wherein they were engaged. For what can redeem them from ruin under greater trials who faint under the less?
The argument being taken from comparing their present state with what they might justly expect, the consideration of the things ensuing is necessary unto the exposition of the words:
1. What was their present state with respect unto troubles.
2. What they might; yet be called unto.
3. The cause whence their present and future sufferings did and were to proceed.
4. The way of opposing these evils, or danger from them.
5. The force of the argument that is in the words unto the end of the exhortation.
1. The first of these, or their present state, is expressed negatively: Ye have not yet resisted unto blood. He grants that they had met with many sufferings already; but they had been restrained, so as not to proceed unto blood and life. And he hath respect unto what he had affirmed of their past and present sufferings, Heb 10:32-34. See the exposition of the place. In all these they had well acquitted themselves, as he there declares. But they were not hereby acquitted and discharged from their warfare; for,
2. He intimates what they might yet expect; and that is blood. All sorts of violent deaths, by the sword, by tortures, by fire, are included herein. This is the utmost that persecution can rise unto. Men may kill the body; but when they have done so, they can do no more. Blood gives the utmost bounds to their rage. And whereas the apostle says, Ye have not yet resisted unto blood, two things are included:
(1.) That those who are engaged in the profession of the gospel have no security, but that they may be called unto the utmost and last sufferings, by blood, on the account of it. For this is that which their adversaries in all ages do aim at, and that which they have attained to effect in multitudes innumerable. And God hath designed, in his infinite wisdom, that for his own glory, the glory of Christ, and of the gospel, and of the church itself, so it shall be.
(2.) That whatever befall us on this side blood, is to be looked on as a fruit of divine tenderness and mercy. Wherefore I do not think that the apostle doth absolutely determine that sufferings amongst those Hebrews would come at length unto blood; but argues from hence, that whereas there is this also prepared in the suffering of the church, namely, death itself in a way of violence, they who were indulged, and as yet not called thereunto, ought to take care that they fainted not under those lesser sufferings whereunto they were exposed. And we may see,
Obs. 1. That the proportioning the degrees of sufferings, and the disposal of them as unto times and seasons, are in the hand of God. Some shall suffer in their goods and liberties, some in their lives, some at one time, some at another, as it seems good unto him. Let us therefore every one be contented with our present lot and portion in these things.
Obs. 2. It is highly dishonorable to faint, in the cause of Christ and the gospel, under lesser sufferings, when we know there are greater to be undergone, by ourselves and others, on the same account.
3. The third thing, is the cause of their suffering, or rather the party with whom their contest was in what they suffered; and this was sin. The apostle abides in his allusion unto strife or contest for victory in public games. Therein every one that was called unto them had an adversary, whom he was to combat and contend withal. So have believers in their race; and their adversary is sin. It was not their persecutors directly, but sin in them, that they had to conflict withal But whereas sin is but an accident or quality, it cannot act itself but in the subjects wherein it is. This, therefore, we may inquire, namely, in whom it is that this sin doth reside, and consequently what it is.
Sin, wherewith we may have a contest, is either in others or in ourselves. These others are either devils or men. That we have a contest, a fight in our profession, with sin in devils, the apostle declares, Eph 6:12, , Our wrestling, our contest, is with, or against principalities and powers, against the rulers of the darkness of this world, against spiritual wickednesses in high places. In this sort of persons, that is, wicked angels, sin continually puts forth, and acts itself for the ruin and destruction of the church. Especially it doth so in stirring up persecution against it. The devil shall cast some of you into prison, Rev 2:10. Against sin in them, and all the effects produced thereby, we are to strive and contend. So is it with men also, by whom the church is persecuted. They pretend other reasons for what they do; but it is sin acting itself in malice, hatred of the truth, blind zeal, envy, and bloody cruelty, that engageth, influenceth, and ruleth them in all they do. With all the effects and fruits of sin in them also believers do contend.
Again; they have a contest with sin in themselves. So the apostle Peter tells us, that fleshly lusts do war against the soul, 1Pe 2:11. They violently endeavor the overthrow of our faith and obedience. How we are to strive against them, was fully declared in the exposition of the first verse.
So the apostle seems to have respect unto the whole opposition made unto our constancy in profession by sin, in whomsoever it acts unto that end, ourselves or others. And this is a safe interpretation of the word, comprehensive of a signal warning and instruction unto the duty exhorted unto. For it is a subtle, powerful, dangerous enemy which we have to conflict withal, and that which acts itself in all ways and by all means imaginable. And this answers the comparison or allusion unto a public contest, which the apostle abideth in. Yet I will not deny, but that not only the sin whereby we are pressed, urged, and inclined, but that also whereunto we are pressed and urged, namely, the sin of defection and apostasy, may be intended. This we are to contend against. But these things are not separable. And we may observe,
Obs. 3. That signal diligence and watchfulness are required in our profession of the gospel, considering what enemy we have to conflict withal This is sin, in all the ways whereby it acts its power and subtlety, which are unspeakable.
Obs. 4. It is an honorable warfare, to be engaged against such an enemy as sin is. This is all the enemy that Christians have, as such. It works in devils, in other men, in themselves; yet nothing but sin, and that as sin, is their enemy. And this being the only contrariety that is to the nature and will of God himself, it is highly honorable to be engaged against it.
Obs. 5. Though the world cannot, or will not, yet Christians can distinguish between resisting the authority of men, whereof they are unjustly accused; and the resistance of sin, under a pretense of that authority, by refusing a compliance with it.
4. The way or manner of the opposition to be made unto sin, in and for the preservation of our profession, is to be considered. And this is by resisting and striving. They are both military terms, expressing fortitude of mind in resolution and execution. There is included in them a supposition of a vigorous and violent assault and opposition, such as enemies make in fight or battle. It is not a ludicrous contest that we are called unto. It is our lives and souls that are fought for; and our adversary will spare neither pains nor hazard to win them. Hereunto, therefore, belong all the instructions that are given us in the Scripture, to arm ourselves, to take to ourselves the whole armor of God, to watch, to be strong, to quit ourselves like men. They are all included in the sense of these two words. And,
Obs. 6. There is no room for sloth or negligence in this conflict.
Obs. 7. They do but deceive themselves, who hope to preserve their faith in times of trial, without the utmost watchful diligence against the assaults and impressions of sin. Yea,
Obs. 8. The vigor of our minds, in the constant exercise of spiritual strength, is required hereunto.
Obs. 9. Without this, we shall be surprised, wounded, and at last destroyed, by our enemy.
5. Lastly, The force of the argument in these words, unto the confirmation of the present exhortation, ariseth from the application of it unto the present state of these Hebrews. For whereas, in taking upon them the profession of the gospel, they had engaged to bear the cross, and all that was comprised therein, they were not yet come or called unto the utmost of it, namely, a resistance unto blood; so that to faint in their present state, under lesser trials, was exceedingly unbecoming of them. And,
Obs. 10. They that would abide faithful in their profession in times of trial, ought constantly to bear in mind and be armed against the worst of evils that they may be called unto on the account thereof. This will preserve them from being shaken or surprised with those lesser evils which may befall them, when things come not to an extremity.
Fuente: An Exposition of the Epistle to the Hebrews
sin
Sin. (See Scofield “Rom 3:23”).
Fuente: Scofield Reference Bible Notes
Heb 12:2, Heb 10:32-34, Mat 24:9, 1Co 10:13, 2Ti 4:6, 2Ti 4:7, Rev 2:13, Rev 6:9-11, Rev 12:11, Rev 17:6, Rev 18:24
Reciprocal: Jos 23:6 – very Jer 12:5 – thou hast Mat 5:39 – That Rom 7:23 – another 1Co 9:25 – striveth Eph 6:12 – wrestle Phi 1:30 – the same Col 1:29 – striving 2Ti 2:5 – strive Heb 12:5 – nor faint Rev 13:10 – Here
Fuente: The Treasury of Scripture Knowledge
THE DIVINE DISCIPLINE OF LIFE
Ye have not yet resisted unto blood, striving against sin. And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of Him: for whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth.
Heb 12:4-6
We have in the passage a conception of the Divine discipline of life, and that conception may be summed up in three words which represent three aspects of the Divine discipline.
I. First, then, the Divine discipline refutes.The passage quoted from the Book of Proverbs tells the Christian to avoid two extremes when he is under the discipline of God. On the one hand, when he is plunged into the bitter sea of pain and sorrow he is not to try and shake off the salt drops with a laugh of contempt. Despise not thou the chastening of the Lord. Nor, on the other hand, is he, as the words of the Divine original seem to mean, to turn away, sick and loathing, from Gods terrible proof. For the word rebukefaint when thou art rebuked of Himit is not so much rebuke or reproof as it is refutation.
II. Gods discipline is an education.In the verses between the fifth and the eleventh, the same word, whether implying the process or the realised result, is used eight times over. There is an important difference between the word teaching and the word education. The word rendered teaching in the New Testament generally means a single lesson on an isolated subject.
III. Gods discipline corrects.Scourgeth every son whom He receiveth. There are two of these great correctives in the experience of human life, and in a few years all of us must meet one or the othersorrow and pain. And, as a great German once wrote, without sorrow no man is ennobled.
Archbishop Alexander.
Illustration
The most finely organised amongst men have the most delicately strung nerves, and they suffer most. The Chinese robber who is being slowly starved to death day by day laughs loudly through the bars of his movable prison at the people who surround him. It has been said, and sometimes said by deep thinkers, that physically speaking the two thieves upon the Cross suffered more pain than our Blessed Lord did. They forget the exquisite organism of that humanity, of that body which was prepared for its purpose. As Christ was the Man of Sorrows so He was the Man of Suffering, and as no sorrow was like His sorrow, so no sufferings were like His sufferings. The only explanation is this: not the natural life, not the physical life, but the spiritual life is the highest thing in the sight of God.
Fuente: Church Pulpit Commentary
Heb 12:4. They had not suffered as much as Jesus did, for he was compelled to defend His faith to the extent of shedding his blood.
Fuente: Combined Bible Commentary
Heb 12:4. Special care is still needed, for there may be severer trials in store. For not yet have ye resisted unto blood in your conflict with sin. Here the image is changed, as in 1Co 9:24-27, from running to boxing; and the meaning is that whatever some of the Hebrew Christians had suffered (chap. Heb 13:7), heavier trials might be in reserve for them. Thus the writer is addressing those who, though not without experience of severe persecution in their first love, would have secured themselves against further violence by sinful conformity. How poor our modern self-denial is, compared with what the first Christians suffered, much more when compared with the sufferings of our Lord! Happier times call for the greater voluntary consecration.
Fuente: A Popular Commentary on the New Testament
Here the apostle subjoins another reason why the Hebrews should be reconciled to a suffering condition; because what they had already suffered was but a fleabite, compared with what Christ and the fore-mentioned cloud of witnesses suffered; he and they resisted unto blood, which you never yet did: Ye have not resisted unto blood, &c.
By blood is meant death and loss of life; though they had resisted bravely, and suffered manfully, yet their lives were safe.
Learn hence, 1. That such as are engaged in the Christian profession have no security, but that they may be called forth to the utmost sufferings, even to the sealing of it with their blood.
Learn, 2. That whatever befalls us on this side, blood is to be looked upon as a fruit of divine tenderness and mercy towards us.
Learn, 3. It is highly dishonourable to faint in the cause of Christ and the gospel, under lesser sufferings, when we know there are greater to be undergone by ourselves and others on the same account.
Learn, 4. That it is a noble struggle to resist even unto blood, in opposing sin, and striving against it; both in striving against the sin which others commit, and in striving against the sin which others by promises or threatenings would tempt us to commit.
O how honourable a warfare is it to be engaged against such an enemy as sin is! Striving against sin.
Fuente: Expository Notes with Practical Observations on the New Testament
ARGUMENT 17
CASTIGATION AND SANCTIFICATION.
When a collegiate student we were frequently made to mourn over the experiences of some of our comrades. Those were memorable occasions when the President of the Faculty at chapel service announced from the rostrum the expulsion of one or more of our school companions. Frequently the college was transformed into a Bochim of weeping on the announcement of the sad news. How striking the contrast with commencement day, when twenty of us young men delivered our orations to an audience of three thousand, and received our diplomas with the blessing of our teachers! This world is a great school in which God is teaching fifteen hundred millions of people, manifesting every conceivable diversity of character. After due and patient toil for their correction and culture, myriads proving utterly incorrigible are expelled from the school of probationary grace and turned over to Satan for an eternity of woe. Meanwhile thousands, having faithfully and courageously graduated amid the congratulatory shouts of the saints and angels, are crowned with diadems in the realms of fadeless glory. Thus the mighty waves of earths flooded population are rushing to diametrically opposite directions. All are born with an evil nature, resulting from the Fall, which must be eliminated by castigatory grace, if they ever go up to live in heaven. The ultimatum of these divine castigations is sanctification or damnation.
4. This letter was written just before the great Roman invasion, which desolated Palestine, destroyed Jerusalem and expatriated the Jews to the ends of the earth, inaugurating a great flood-tide of martyrdom.
5. Here we are admonished to be on the outlook for chastisements which must inevitably come to all, testing our stamina to the bottom.
6. For whom the Lord loveth He chasteneth and scourgeth every son whom He receiveth. This is positive confirmatory proof that all have something in them which must be eliminated by chastisement, of hopeless ruin intervenes.
7. For what son is there whom the Father chasteneth not? This positively and unequivocally settles the question in favor of universal chastisement, without a solitary exception.
8. But if you are without chastisement, of which all are partners, then are you bastards and not sons. This verse sweeps all controversy forever from the field, settling the castigatory problem unequivocally in case of all of Gods children; irreconcilably demolishing the Zinzendorfian theology, which teaches that we receive complete purification in conversion. This castigatory simile is deduced from domestic government, which is the nucleus of civil society. The delinquency of home government and the relaxation of parental discipline are filling the world with anarchy, misrule, political dissension and commotion, this day. Solomon says, If you beat a boy with a rod you shall save his soul. Why do you chastise your children? To get the evil out which was born in them. Here we have a perfect illustrative parallel with Gods family. He says He chastises all of His children, and those who receive no chastisement are not His children, but bastards, i.e., illegitimate claimants, i.e., hypocrites. If you chastise your child when there is no evil in him you are a merciless tyrant and unworthy to be a parent. You would not dare say that God chastises His children unless He sees some evil in them to be eliminated by the castigatory rod. Hence the very fact that He chastises all of His children is incontestable proof that they all have some evil in them which must be eliminated by castigations. Therefore, the dogma that we get it all in conversion, i.e., that all Christians have pure hearts, flatly contradicts these Scriptures, and makes God a merciless tyrant, chastising His children when there is no evil in them to be eliminated.
9. Here we have the beautiful parallelism between domestic and divine government, vividly portrayed, inspiring the fervent exhortation, that we shall all submit to the Father of spirits and live.
10. For they during a few days chastised us according to that which seemed good to them, but He for our profit in order that we partake of His holiness. Here we have the castigatory problem clearly and forever solved, incontestably setting forth the end in view, i.e., that we become partakers of His holiness. In God, holiness is original; in us, it is imparted. Hence we do not have our own holiness but Gods. This Scripture forever settles the conclusion that the reception of Gods holiness on the part of His children puts an end to all divine chastisements. Hence we see that entire sanctification winds up all chastisements, as it eliminates all the hereditary evil, leaving nothing to be removed by farther chastisement. Are not sanctified people incident to the adversities of this life, like others? Certainly they are. But when we sink into God, adversity and prosperity become synonyms, and disappointments forever take their flight. Gods will never fails with me, if I do not antagonize it. Entire sanctification forever eliminates all antagonisms and puts an end to all disappointments. If I am lost in Gods will I certainly have no disappointments. The insults, rebuffs, criticisms, scandals, persecutions, bankruptcies, empty coffins, and open graves, which sorely chastise the unsanctified, become messengers of love and mercy over which the wholly sanctified can shout victory till Gabriel blows his trumpet. Baalams big curses were all turned into blessings before they reached Israel. God worketh together for good all things to them that love God (Rom 8:28). Truly God is in everything to His wholly sanctified people, brightening the darkest adversity with the sunshine of prosperity. The very things which chastise Gods unsanctified children are bright with blessing to all those who experience the death of sin and self.
11… But afterward yieldeth the peaceable fruit of righteousness unto those who have been exercised by it. We have here the Greek word gymnasium, so profoundly significant of all possible disciplinary tergiversations, essential to the perfect development of the entire physical organism.
Hence we see the inscrutable mercy of Gods providence and grace, which have placed us in this wonderful spiritual gymnasium, so indispensable to the complete development of our gifts and graces and thorough enduement, not only for the battlefields of probation, hut for the illimitable susceptibilities, capacities and achievements which await immortal intelligences in the illimitable cycles of celestial ages. Therefore hold up the hands which hang down and the paralyzed knees. We need our hands to work for God and our knees to worship Him. God says (Php 2:10),
Every knee shall bow, of things in heaven, in earth and beneath the earth.
Hence we see there is no defalcation. Those who do not how in this world will all how in hell. The knee is the worshipping joint. Hence it must be free from Satans paralysis. O, the magnitude of this awful knee paralysis in the churches In a great church in this city (San Francisco, Cal.) last Sunday morning, the pastor stood and all the people but myself sat during prayer. Nothing but the baptism with fire is competent to burn up this awful knee paralysis and restore the worship of God to our congregations.
13. Make straight paths for your feet in order that the lame may not be turned out of the way, but rather healed. In regeneration the omnipotent Christ raises the sinner from the dead. Yet he is affected with multitudinous ailments transmitted from Adam the first. It is the subsequent work of entire sanctification to eliminate all of these ailments and restore perfect soul-health. Since heaven is a perfect world, nothing can enter there having the slightest spiritual ailment. The great panacea, the infallible elixir, the cleansing blood, was not shed in heaven but on earth. Hence it must be applied here or never.
14. Follow peace with all people and the sanctification without which no one shall see the Lord. This verse is the grand climax of the wonderful book of Hebrews. Blind preachers have crazed the world on water baptism and other non-essential church rites and human creeds. Suppose they could find in the Bible, Without water baptism, no one shall see the Lord, they would vociferate themselves hoarse proclaiming it to the ends of the earth, and you would see the whole country flocking to receive this ordinance. Why do not they ring changes on Without the sanctification no one shall see the Lord? Dead men never get high enough to ring the bells of heaven. If these preachers could only get their souls converted to God and the devils black hand lifted from their spirits, and the light of the Holy Ghost poured into their minds, they would jump a million of miles beyond the water line and preach holiness to the Lord, like messengers from heaven. They are opposed to holiness because holiness is opposed to them. It means crucifixion, and they are not ready to die. Remember, peace with all men is the inseparable concomitant of this holiness, without which no one shall see the Lord. No wonder the sectarian churches fight it, as they are full of belligerents to all others. Sanctification always kills Satans sectarianism, and floods the soul with peace to all mankind. No one receives this grand sine qua non in conversion. This argument is addressed to none but Gods children, all of whom need castigation till they become partakers of Gods holiness. In our Saviors prayer for the sanctification of his disciples (John 17), he certifies positively that the world, i.e., the sinners, can not receive it. God has conversion for all sinners and sanctification for all Christians. The opposition to sanctification in the churches is demonstrative proof that they are unconverted; for most assuredly all the children of God desire to be holy and hunger and thirst after righteousness, longing to be filled. What people want with religion is a conundrum, if they do not expect to get to heaven. Then there is no sense in making any profession of religion if you do not intend, by the grace of God, to reach entire sanctification, since failure, collapse and damnation are inevitable if you do not receive the sanctification without which no one shall see the Lord.
15. Watching diligently lest any one may fall from the grace of God, lest some root of bitterness springing up may trouble you and through it many may be defiled. Here we have a clear corroboration of the warning, ringing from Alpha to Omega, that if we do not nave the bitter roots of inbred sin eradicated by the cleansing blood and consumed by the refining fire of entire sanctification, they will certainly sooner or later spring up and grow a crop of actual transgression, forever choking out the new life imparted by the Holy Ghost in regeneration, thus confirming you in final apostasy and dooming you to damnation.
16. Apollos corroborates this mournful conclusion by the lamentable case of Esau, who sold his birthright. This is the great trouble on sanctification: people are not willing to die to this world, and have their carnal appetites forever eradicated. They want the mess of pottage. The hog-life will not down. Hence the angel of spiritual life must take her everlasting flight.
17. This verse settles the problem of hopeless reprobacy as the inevitable alternative in case of failure to get sanctified. It is pertinent here to observe that while Esaus reprobacy, as here stated, was absolute and irrecoverable, confirming forever the hopeless doom of the soul rejecting or neglecting sanctification, as, as it says, he found no place of repentance, though earnestly seeking it with tears. From your conversion you are in the hands of the Holy Ghost, whose office is your complete sanctification, by the eradication of all the roots sent down into the deep interior of your heart by the old upas tree of sin, which was cut down in regeneration. If you commit the awful sin of grieving away the Holy Ghost because you will not let Him sanctify you wholly, then He leaves you to the devil, sin and damnation. So you have crossed the dead line, committed the unpardonable sin against the Holy Ghost, for which
there is never forgiveness, neither in this life nor in that which is to come (Mat 12:32).
This conclusion is here not only corroborated, but indisputably confirmed by the case of Esau, who earnestly sought and wept aloud with flowing tears when it was forever too late, because he was reprobated. While Apollos uses this unanswerable illustration to clinch his climacteric argument on the absolute necessity of sanctification as the condition of seeing God, and thunders the awful anathemas of hopeless apostasy and damnation against the wicked, we must remember that Esaus reprobation pertained to another line of things altogether. We have no evidence that Jacob was elected to heaven, or Esau reprobated to hell. The simple truth of the inspired records is that Jacob was elected to the progenitorship of Christ, and Esau reprobated from the same. Repentance means a change of mind. In case of the sinner, it means that he must get rid of the carnal mind and receive the mind of Christ. In case of Esau, he did not seek a repentance in his own heart, but that of his father Isaac, that he should change his mind, revoking the patriarchal blessing from Jacob and conferring it on himself. That blessing did not raise a question of salvation, which was always free to all, but simply the privilege of the divine progenitorship. Pursuant to the will of God, Isaac had already conferred that blessing on Jacob, and could not give it to Esau. Hence he sought it in utter desperation, though bathed in tears and vociferous in pleading. Of course, Christ died for Esau as well as for Jacob, hence salvation was free for Esau and all the Edomites, as for Jacob and the Israelites. On the memorable night of Jacobs sanctification at Peniel, we have prima facie evidence that Esau also received a great spiritual blessing, perhaps regeneration. though he had plotted twenty years to kill his brother, and at that time had brought four hundred fierce Arabic warriors to execute the bloody tragedy. Certainly God alone could work the wonderful changes wrought in this wild man of the desert. When he met Jacob, instead of killing him, he ran to him, embracing, kissing him, wept over him for joy. So the brothers mutually embraced, kissed, congratulated, wept, shouted and blessed each other. We have the record of Jacobs wonderful Peniel experience, resulting from the night of wrestling prayer spent alone with God on the bank of the Jabbok. Hence we understand why he was not afraid to meet his brother, who had twenty years plotted to kill him. While we are minus the history of Esau, we can only explain the wonderful change manifested on meeting his brother on the hypothesis that he, too, had spent an eventful night with God. The reconciliation of this notable meeting proved genuine, as Jacob and Esau ever afterward remained faithful friends. I fondly hope to meet Esau, the illustrious father of the Arabs, as well as Jacob, the immortal patriarch of Israel, in heaven.
Fuente: William Godbey’s Commentary on the New Testament
Verse 4
Resisted unto blood. It would seem that this language must be understood figuratively, that is, as designed to express the last extremity of spiritual contest with temptation; for the injunction is to resistance, and resistance was in no sense a duty in respect to outward persecutions. Our Savior’s language, “If thy right hand offend thee, cut it off,” may be considered somewhat analogous. Besides, what is said in Hebrews 10:32,33, seems to imply that the persons addressed in this Epistle had been exposed to the extreme of outward persecution.
Fuente: Abbott’s Illustrated New Testament
12:4 {4} Ye have not yet resisted unto blood, striving against sin.
(4) He takes an argument from the profit which comes to us by God’s chastisements, unless we are at fault. First of all because sin, or that rebellious wickedness of our flesh, is by this means tamed.
Fuente: Geneva Bible Notes
2. The proper view of trials 12:4-11
The writer put his readers’ sufferings in perspective so they might not overestimate the difficulty they faced in remaining faithful to God.
"Suffering comes to all; it is part of life, but it is not easy to bear. Yet it is not quite so bad when it can be seen as meaningful. . . . The writer points out the importance of discipline and proceeds to show that for Christians suffering is rightly understood only when seen as God’s fatherly discipline, correcting and directing us. Suffering is evidence, not that God does not love us, but that he does." [Note: Morris, p. 136.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
The readers had not yet resisted sin to the extent that their enemies were torturing or killing them for their faith, as had been Jesus’ experience. Evidently there had been no martyrs among the readers yet, though the writer and the readers undoubtedly knew of Christians elsewhere who had died for their faith (e.g., Stephen, James, et al.). Their striving against sin probably refers to both resisting sinful opponents and resisting temptations to sin in their own lives (Heb 12:1).