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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The apostle, in this chapter, applies what he has collected in the chapter foregoing, and makes use of it as a great motive to patience and perseverance in the Christian faith and state, pressing home the argument, I. From a greater example than he had yet mentioned, and that is Christ himself, ver. 1-3. II. From the gentle and gracious nature of the afflictions they endured in their Christian course, ver. 4-17. III. From the communion and conformity between the state of the gospel-church on earth and the triumphant church in heaven, ver. 18, to the end.
Adam Clarke: Commentary on the Bible - 1831
Having so many incitements to holiness, patience, and perseverance, we should lay aside every hinderance, and run with patience the race that is set before us, taking our blessed Lord for our example, Heb 12:1-4. These sufferings are to be considered as fatherly chastisements from God, and to be patiently submitted to on account of the benefits to be derived from them, Heb 12:5-11. They should take courage and go forward, Heb 12:12, Heb 12:13. Directions to follow peace with all men, and to take heed that they fall not from the grace of God, Heb 12:14, Heb 12:15. References to the case of Esau, Heb 12:16, Heb 12:17. The privileges of Christians, compared with those of the Jews, by which the superior excellence of Christianity is shown, Heb 12:18-24. They must take care not to reject Jesus, who now addressed them from heaven, and who was shortly to be their Judge, Heb 12:25-27. As they were called to receive a kingdom, they should have grace, whereby they might serve God acceptably, Heb 12:28, Heb 12:29.
Albert Barnes: Notes on the Bible - 1834
12:0: The apostle having illustrated the nature and power of faith in the pRev_ious chapter Heb. 11, proceeds in this chapter Heb. 12, to exhort those to whom he wrote to apply the same principles to their own case, and to urge them to manifest the same steady confidence in God and perseverance in their holy walk. For this purpose, he adverts to the following arguments or considerations:
I. He represents the ancient worthies who had so faithfully persevered and so gloriously triumphed, as witnesses of their strife in the Christian race, and as cheering them on to victory; Heb 11:1.
II. He appeals to the example of the Saviour; Heb 12:2-4. This was a more illustrious instance than any of those which had been adverted to, and is not referred to with theirs, but is adduced as deserving a separate and a special specification. The circumstances in his case which are an encouragement to perseverance in the Christian conflict, are these.
(1) he endured the cross, and is now exalted to the right hand of God.
(2) he bore the contradiction of sinners against himself, as those were called to do to whom Paul wrote.
(3) he went beyond them in his trials and temptations - beyond anything which they could have reason to apprehend - for he had "resisted unto blood, striving against sin."
III. He encourages them by showing that their trials would result in their own good, and particularly that the hand of a Father was in them; Heb 12:5-13. Particularly he urges:
(1) that God addressed those who suffered as his sons, and called on them not to receive with improper feeling the chastening of the Lord, Heb 12:5;
(2) that it was a general principle that the Lord chastened those whom he loved, and the fact that we received chastening was to be regarded as evidence that we are under his paternal care, and that he has not forsaken us, Heb 12:6-8;
(3) that they had been subject to the correction of earthly fathers and had learned to be submissive, and that there was much higher reason for submitting to God, Heb 12:9-10;
(4) and that however painful chastisement might be at present, yet it would ultimately produce important benefits; Heb 12:11. By these considerations he encourages them to bear their trials with patience, and to assume new courage in their efforts to live a Christian life; Heb 12:12-13.
IV. He exhorts them to perseverance and fidelity by the fact that if they should become remiss, and renounce their confidence in God, it would be impossible to retrieve what was lost; Heb 12:14-17. In illustrating this, he appeals to the case of Esau. For a trifling consideration, when in distress, he parted with an invaluable blessing. When it was gone, it was impossible to recover it. No consideration could induce a change, though he sought it earnestly with tears. So it would be with Christians, if, under the power of temptation, they should renounce their religion, and go back to their former state.
V. He urges them to perseverance by the nature of the dispensation under which they were, as compared with the one under which they had formerly been - the Jewish; Heb 12:18-29. Under the former, everything was suited to alarm and terrify the soul; Heb 12:18-21. The new dispensation was of a different character. It was adapted to encourage and to win the heart. The real Mount Zion - the city of the living God - the New Jerusalem - the company of the angels - the church of the first-born - the Judge of all - the great Mediator - to which they had come under the new dispensation, all these were suited to encourage the fainting heart, and to win the affections of the soul; Heb 12:22-24. Yet, in proportion to the sacredness and tenderness of these considerations, and to the light and privileges which they now enjoyed, would be their guilt if they should renounce their religion - for under this dispensation, as under the old, God was a consuming fire; Heb 12:25-29.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Heb 12:1, An exhortation to constant faith, patience, and godliness; Heb 12:22, A commendation of the new testament above the old.
John Gill
INTRODUCTION TO HEBREWS 12
In this chapter the apostle presses to a constant exercise of faith and patience, amidst the various afflictions the saints are exercised with; delivers out several exhortations useful in the Christian life; and shows the difference between the legal and Gospel dispensations. Having in the preceding chapter given many illustrious instances and examples of faith, he makes use of this cloud of witnesses, as he calls them, to engage the Hebrews to drop their unbelief, and run with faith and patience the race set before them, Heb 12:1, and which he further urges from the example of Christ; from his concern in faith, being the author and finisher of it; from what he suffered when here on earth, both the contradiction of sinners, and the death of the cross, for the joy of having his people with him in heaven; and from his glorious state, being set down at the right hand of God. Whereas, as yet, they had not been called to shed their blood in their warfare against sin, Heb 12:2. And that they must expect chastisement, and should bear it patiently, he cites a passage of Scripture out of Prov 3:11 which suggests, that those who are the children of God, and are loved and received by him, are chastened and scourged, Heb 12:5. Wherefore this was no other than dealing with them as children; and should they not be thus dealt with, it would be an argument that they were bastards, and not sons, Heb 12:7. And next the apostle argues from the right of parents to chastise their children, and the subjection that is yielded to them; that if the corrections of them, who were the fathers of their bodies, were quietly submitted to; then much more should those of the Father of their souls; and the rather, since the chastenings of the former are only for temporal good, and according to their fallible judgments; whereas the latter are for spiritual profit, and an increase of holiness, Heb 12:9. And though it must be allowed, that no chastening, for the present time, is matter of joy, but of grief; yet the effects of them are the peaceable fruits of righteousness, to them that are exercised by them, Heb 12:11. Wherefore the apostle exhorts the believing Hebrews to encourage themselves and others under afflictions; and to behave in such manner, and carry it so evenly, that they might not be an occasion of stumbling to weak believers, Heb 12:12. He exhorts them in general to follow peace with all men, and particularly holiness; which is absolutely necessary to the beatific vision of God, Heb 12:14, and to take care that no heresy or immorality spring up among them, and be connived at, and cherished by them, to the troubling of some, and defiling of others, Heb 12:15, and particularly, lest the sin of uncleanness, or any sort of profaneness, should be found among them; of which Esau, the brother of Jacob, from whence they sprung, was guilty; whose profaneness lay in selling his birthright for a morsel of meat, and whose punishment was, that he should be deprived of the blessing; which decree was irrevocable, notwithstanding his tears, Heb 12:16 and to enforce these exhortations, the apostle observes to these believers, that they were not now under the law, but in a Gospel church state. The terror of the legal dispensation they were delivered from is described by the place where the law was given, a mount burning with fire; by circumstances attending it, blackness, darkness, and tempest, and the sound of a trumpet; by the matter of it, a voice of words, which they that heard, entreated they might hear no more; and by the effect the whole had upon. Moses himself, who quaked and trembled at what he saw and heard, Heb 12:18. The happiness of the Gospel dispensation, or of the Gospel church state, is expressed by the names of it, called Mount Zion, the city of the living God, the new Jerusalem; and by the company the saints have there, and their fellowship with them; angels innumerable; elect men, whose names are written in heaven, and whose spirits are made perfectly just; God the Judge of all, and Jesus the Mediator of the new covenant; whose blood being sprinkled on their consciences, spoke peace and pardon to them; such as neither Abel's blood nor sacrifice could speak, Heb 12:22. From whence the apostle argues, that care should be taken not to neglect and despise the voice of Christ, who is now in heaven, and speaks from thence in his Gospel and ordinances; seeing they escaped not who rejected him that spoke on earth, at Mount Sinai, which was shaken by his voice; and the rather, since it appears from a prophecy in Hag 2:6, that under the Gospel dispensation, not only the earth but the heavens would he shaken, Heb 12:25 which is an emblem of the shaking and removing the ordinances of the ceremonial law, that Gospel ordinances might take place, and remain for ever, Heb 12:27. Upon the whole, the apostle exhorts the believing Hebrews, that seeing they had received the immovable kingdom of grace, and were admitted into the Gospel dispensation, or church state; that they would hold fast the Gospel of the grace of God, and serve the Lord, according to his revealed will, with reverence and godly fear, which would be acceptable to him; or otherwise he would be a consuming fire; as he is to all the despisers and neglecters of his Gospel and ordinances, Heb 12:28.
12:112:1: Այսուհետեւ եւ մեք՝ որ այսչափ շուրջ զմեւք մածեալ ունիմք զբազմութիւն վկայից, զհպարտութիւն զամենայն ՚ի բա՛ց ընկեսցուք եւ զմեղս կարեւորս. համբերութեա՛մբ ընթասցուք ՚ի պատերազմ որ առաջի կայ մեզ[4849]. [4849] Ոմանք. Այսուհետեւ մեք... եւ զմեղսն կարեւորս... ՚ի պատերազմն, կամ՝ ՚ի պատերազմի։
1 Ուրեմն մենք էլ, որ մեր շուրջը վկաների այսչափ բազմութիւն ունենք, դէ՛ն գցենք ամէն հպարտութիւն[43] եւ ծանր մեղք[44], համբերատարութեամբ ընթանանք դէպի մրցասպարէզ, որ բացուած է մեր առաջ.[44] 43. Յունարէնը հպարտութիւն բառի փոխարէն ունի ծանրութիւն:">[43] եւ ծանր մեղք
12 Ուստի մենք ալ, որ այսչափ վկաներու բազմութեամբ* շրջապատուած ենք, ամէն ծանրութիւն մեր վրայէն մէկդի ձգենք եւ մեզ դիւրաւ պաշարող մեղքը։ Համբերութիւնով վազենք մեր առջեւ դրուած ասպարէզի ընթացքը։
Այսուհետեւ եւ մեք որ այսչափ շուրջ զմեւք մածեալ ունիմք զբազմութիւն վկայից, [60]զհպարտութիւն զամենայն ի բաց ընկեսցուք եւ զմեղս [61]կարեւորս, համբերութեամբ ընթասցուք ի պատերազմ որ առաջի կայ մեզ:

12:1: Այսուհետեւ եւ մեք՝ որ այսչափ շուրջ զմեւք մածեալ ունիմք զբազմութիւն վկայից, զհպարտութիւն զամենայն ՚ի բա՛ց ընկեսցուք եւ զմեղս կարեւորս. համբերութեա՛մբ ընթասցուք ՚ի պատերազմ որ առաջի կայ մեզ[4849].
[4849] Ոմանք. Այսուհետեւ մեք... եւ զմեղսն կարեւորս... ՚ի պատերազմն, կամ՝ ՚ի պատերազմի։
1 Ուրեմն մենք էլ, որ մեր շուրջը վկաների այսչափ բազմութիւն ունենք, դէ՛ն գցենք ամէն հպարտութիւն[43] եւ ծանր մեղք[44], համբերատարութեամբ ընթանանք դէպի մրցասպարէզ, որ բացուած է մեր առաջ.
[44] 43. Յունարէնը հպարտութիւն բառի փոխարէն ունի ծանրութիւն:">[43] եւ ծանր մեղք
12 Ուստի մենք ալ, որ այսչափ վկաներու բազմութեամբ* շրջապատուած ենք, ամէն ծանրութիւն մեր վրայէն մէկդի ձգենք եւ մեզ դիւրաւ պաշարող մեղքը։ Համբերութիւնով վազենք մեր առջեւ դրուած ասպարէզի ընթացքը։
zohrab-1805▾ eastern-1994▾ western am▾
12:11: Посему и мы, имея вокруг себя такое облако свидетелей, свергнем с себя всякое бремя и запинающий нас грех и с терпением будем проходить предлежащее нам поприще,
12:1  τοιγαροῦν καὶ ἡμεῖς, τοσοῦτον ἔχοντες περικείμενον ἡμῖν νέφος μαρτύρων, ὄγκον ἀποθέμενοι πάντα καὶ τὴν εὐπερίστατον ἁμαρτίαν, δι᾽ ὑπομονῆς τρέχωμεν τὸν προκείμενον ἡμῖν ἀγῶνα,
12:1. Τοιγαροῦν (Unto-the-one-therefore-accordingly) καὶ (and) ἡμεῖς, (we) τοσοῦτον (to-the-one-which-the-one-this) ἔχοντες ( holding ) περικείμενον ( to-situating-about ) ἡμῖν (unto-us) νέφος (to-a-cloud) μαρτύρων, (of-witnesses,"ὄγκον (to-a-bulging) ἀποθέμενοι ( having-had-placed-off ) πάντα (to-all) καὶ (and) τὴν (to-the-one) εὐπερίστατον (to-goodly-standable-about) ἁμαρτίαν, (to-an-un-adjusting-along-unto,"δι' (through) ὑπομονῆς (of-a-staying-under) τρέχωμεν (we-might-circuit) τὸν (to-the-one) προκείμενον ( to-situating-before ) ἡμῖν (unto-us) ἀγῶνα, (to-a-struggling,"
12:1. ideoque et nos tantam habentes inpositam nubem testium deponentes omne pondus et circumstans nos peccatum per patientiam curramus propositum nobis certamenAnd therefore we also having so great a cloud of witnesses over our head, laying aside every weight and sin which surrounds us, let us run by patience to the fight proposed to us:
1. Therefore let us also, seeing we are compassed about with so great a cloud of witnesses, lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us,
12:1. Furthermore, since we also have so great a cloud of witnesses over us, let us set aside every burden and sin which may surround us, and advance, through patience, to the struggle offered to us.
12:1. Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset [us], and let us run with patience the race that is set before us,
Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset [us], and let us run with patience the race that is set before us:

1: Посему и мы, имея вокруг себя такое облако свидетелей, свергнем с себя всякое бремя и запинающий нас грех и с терпением будем проходить предлежащее нам поприще,
12:1  τοιγαροῦν καὶ ἡμεῖς, τοσοῦτον ἔχοντες περικείμενον ἡμῖν νέφος μαρτύρων, ὄγκον ἀποθέμενοι πάντα καὶ τὴν εὐπερίστατον ἁμαρτίαν, δι᾽ ὑπομονῆς τρέχωμεν τὸν προκείμενον ἡμῖν ἀγῶνα,
12:1. ideoque et nos tantam habentes inpositam nubem testium deponentes omne pondus et circumstans nos peccatum per patientiam curramus propositum nobis certamen
And therefore we also having so great a cloud of witnesses over our head, laying aside every weight and sin which surrounds us, let us run by patience to the fight proposed to us:
12:1. Furthermore, since we also have so great a cloud of witnesses over us, let us set aside every burden and sin which may surround us, and advance, through patience, to the struggle offered to us.
12:1. Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset [us], and let us run with patience the race that is set before us,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Как облако своею тенью защищает того, кого палят жгучие лучи, так и воспоминание о святых восстановляет и укрепляет душу, удрученную бедствиями. Не сказал: висящий над нами, но: облежащ нас, что означает более и показывает, что, облегая кругом, это облако свидетелей делает нас более безопасными... (Злат.). - "Всякое бремя". Какое - всякое? Т е. сон, нерадение, низкие помыслы, все человеческое (Злат.). - "Запинаюший нас грех..." thneuperistaton amartian, точнее слав.: "удобообстоятельный грех...", т.е. или удобно овладевающий нами, или удобно побеждаемый; лучше последнее, так как мы можем, если захотим, легко победить грех (3лат.). - "Терпением да течем (с терпением будем проходить)..." Не сказал: будем бороться... но что всего легче на поприще, то и поставляет на вид. Не сказал также: усилим течение, но: будем терпеливы в том же самом течении, не будем ослабевать (Злат.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Christ the Great Exemplar.A. D. 62.
1 Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, 2 Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. 3 For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds.

Here observe what is the great duty which the apostle urges upon the Hebrews, and which he so much desires they would comply with, and that is, to lay aside every weight, and the sin that did so easily beset them, and run with patience the race set before them. The duty consists of two parts, the one preparatory, the other perfective.

I. Preparatory: Lay aside every weight, and the sin, &c. 1. Every weight, that is, all inordinate affection and concern for the body, and the present life and world. Inordinate care for the present life, or fondness for it, is a dead weight upon the soul, that pulls it down when it should ascend upwards, and pulls it back when it should press forward; it makes duty and difficulties harder and heavier than they would be. 2. The sin that doth so easily beset us; the sin that has the greatest advantage against us, by the circumstances we are in, our constitution, our company. This may mean either the damning sin of unbelief or rather the darling sin of the Jews, an over-fondness for their own dispensation. Let us lay aside all external and internal hindrances.

II. Perfective: Run with patience the race that is set before us. The apostle speaks in the gymnastic style, taken from the Olympic and other exercises.

1. Christians have a race to run, a race of service and a race of sufferings, a course of active and passive obedience.

2. This race is set before them; it is marked out unto them, both by the word of God and the examples of the faithful servants of God, that cloud of witnesses with which they are compassed about. It is set out by proper limits and directions; the mark they run to, and the prize they run for, are set before them.

3. This race must be run with patience and perseverance. There will be need of patience to encounter the difficulties that lie in our way, of perseverance to resist all temptations to desist or turn aside. Faith and patience are the conquering graces, and therefore must be always cultivated and kept in lively exercise.

4. Christians have a greater example to animate and encourage them in their Christian course than any or all who have been mentioned before, and that is the Lord Jesus Christ: Looking unto Jesus, the author and finisher of our faith, v. 2. Here observe,

(1.) What our Lord Jesus is to his people: he is the author and finisher of their faith--the beginning, perfecter, and rewarder of it. [1.] He is the author of their faith; not only the object, but the author. He is the great leader and precedent of our faith, he trusted in God; he is the purchaser of the Spirit of faith, the publisher of the rule of faith, the efficient cause of the grace of faith, and in all respects the author of our faith. [2.] He is the finisher of our faith; he is the fulfiller and the fulfilling of all scripture-promises and prophecies; he is the perfecter of the canon of scripture; he is the finisher of grace, and of the work of faith with power in the souls of his people; and he is the judge and the rewarder of their faith; he determines who they are that reach the mark, and from him, and in him, they have the prize.

(2.) What trials Christ met with in his race and course. [1.] He endured the contradiction of sinners against himself (v. 3); he bore the opposition that they made to him, both in their words and behaviour. They were continually contradicting him, and crossing in upon his great designs; and though he could easily have both confuted and confounded them, and sometimes gave them a specimen of his power, yet he endured their evil manners with great patience. Their contradictions were levelled against Christ himself, against his person as God-man, against his authority, against his preaching, and yet he endured all. [2.] He endured the cross--all those sufferings that he met with in the world; for he took up his cross betimes, and was at length nailed to it, and endured a painful, ignominious, and accursed death, in which he was numbered with the transgressors, the vilest malefactors; yet all this he endured with invincible patience and resolution. [3.] He despised the shame. All the reproaches that were cast upon him, both in his life and at his death, he despised; he was infinitely above them; he knew his own innocency and excellency, and despised the ignorance and malice of his despisers.

(3.) What it was that supported the human soul of Christ under these unparalleled sufferings; and that was the joy that was set before him. He had something in view under all his sufferings, which was pleasant to him; he rejoiced to see that by his sufferings he should make satisfaction to the injured justice of God and give security to his honour and government, that he should make peace between God and man, that he should seal the covenant of grace and be the Mediator of it, that he should open a way of salvation to the chief of sinners, and that he should effectually save all those whom the Father had given him, and himself be the first-born among many brethren. This was the joy that was set before him.

(4.) The reward of his suffering: he has sat down at the right hand of the throne of God. Christ, as Mediator, is exalted to a station of the highest honour, of the greatest power and influence; he is at the right hand of the Father. Nothing passes between heaven and earth but by him; he does all that is done; he ever lives to make intercession for his people.

(5.) What is our duty with respect to this Jesus. We must, [1.] Look unto him; that is, we must set him continually before us as our example, and our great encouragement; we must look to him for direction, for assistance, and for acceptance, in all our sufferings. [2.] We must consider him, meditate much upon him, and reason with ourselves from his case to our own. We must analogize, as the word is; compare Christ's sufferings and ours; and we shall find that as his sufferings far exceeded ours, in the nature and measure of them, so his patience far excels ours, and is a perfect pattern for us to imitate.

(6.) The advantage we shall reap by thus doing: it will be a means to prevent our weariness and fainting (v. 3): Lest you be weary and faint in your minds. Observe, [1.] There is a proneness in the best to grow weary and to faint under their trials and afflictions, especially when they prove heavy and of long continuance: this proceeds from the imperfections of grace and the remains of corruption. [2.] The best way to prevent this is to look unto Jesus, and to consider him. Faith and meditation will fetch in fresh supplies of strength, comfort, and courage; for he has assured them, if they suffer with him, they shall also reign with him: and this hope will be their helmet.
Adam Clarke: Commentary on the Bible - 1831
12:1: Wherefore - This is an inference drawn from the examples produced in the preceding chapter, and on this account both should be read in connection.
Compassed about - Here is another allusion to the Olympic games: the agonistae, or contenders, were often greatly animated by the consideration that the eyes of the principal men of their country were fixed upon them; and by this they were induced to make the most extraordinary exertions.
Cloud of witnesses - Νεφος μαρτυρων. Both the Greeks and Latins frequently use the term cloud, to express a great number of persons or things; so in Euripides, Phoeniss. ver. 257: νεφος ασπιδων πυκνον, a dense cloud of shields; and Statius, Thebiad., lib. ix., ver. 120: jaculantum nubes, a cloud of spearmen. The same metaphor frequently occurs.
Let us lay aside every weight - As those who ran in the Olympic races would throw aside every thing that might impede them in their course; so Christians, professing to go to heaven, must throw aside every thing that might hinder them in their Christian race. Whatever weighs down our hearts or affections to earth and sense is to be carefully avoided; for no man, with the love of the world in his heart, can ever reach the kingdom of heaven.
The sin which doth so easily beset - Ευπεριστατον ἁμαρτιαν· The well circumstanced sin; that which has every thing in its favor, time, and place, and opportunity; the heart and the object; and a sin in which all these things frequently occur, and consequently the transgression is frequently committed. Ευπεριστατος is derived from ευ, well, περι, about, and ἱστημι, I stand; the sin that stands well, or is favorably situated, ever surrounding the person and soliciting his acquiescence. What we term the easily besetting sin is the sin of our constitution, the sin of our trade, that in which our worldly honor, secular profit, and sensual gratification are most frequently felt and consulted. Some understand it of original sin, as that by which we are enveloped in body, soul, and spirit. Whatever it may be, the word gives us to understand that it is what meets us at every turn; that it is always presenting itself to us; that as a pair of compasses describe a circle by the revolution of one leg, while the other is at rest in the center, so this, springing from that point of corruption within, called the carnal mind, surrounds us in every place; we are bounded by it, and often hemmed in on every side; it is a circular, well fortified wall, over which we must leap, or through which we must break. The man who is addicted to a particular species of sin (for every sinner has his way) is represented as a prisoner in this strong fortress.
In laying aside the weight, there is an allusion to the long garments worn in the eastern countries, which, if not laid aside or tucked up in the girdle, would greatly incommode the traveler, and utterly prevent a man from running a race. The easily besetting sin of the Hebrews was an aptness to be drawn aside from their attachment to the Gospel, for fear of persecution.
Let us run with patience the race - Τρεχωμεν τον προκειμενον ἡμιν αγωνα· Let us start, run on, and continue running, till we get to the goal. This figure is a favourite among the Greek writers; so Euripides, Alcest., ver. 489: Ου τον δ' αγωνα πρωτον αν δραμοιμ' εγω· This is not the first race that I shall run. Id. Iphig. in Aulid., ver. 1456: Δεινους αγωνας δια σε κεινον δει δραμειν· He must run a hard race for thee. This is a race which is of infinite moment to us: the prize is ineffably great; and, if we lose it, it is not a simple loss, for the whole soul perishes.
Albert Barnes: Notes on the Bible - 1834
12:1: Wherefore - In view of what has been said in the pRev_ious chapter.
Seeing we also are encompassed about with so great a cloud of witnesses - The apostle represents those to whom he had referred in the pRev_ious chapter, as looking on to witness the efforts which Christians make, and the manner in which they live. There is allusion here, doubtless, to the ancient games. A great multitude of spectators usually occupied the circular seats in the amphitheater, from which they could easily behold the combatants; see the notes on Co1 9:24-27. In like manner, the apostle represents Christians as encompassed with the multitude of worthies to whom he had referred in the pRev_ious chapter. It cannot be fairly inferred from this that he means to say that all those ancient worthies were actually looking at the conduct of Christians, and saw their conflicts. It is a figurative representation, such as is common, and means that we ought to act as if they were in sight, and cheered us on. How far the spirits of the just who are departed from this world are permitted to behold what is done on earth - if at all - is not Rev_ealed in the Scriptures. The phrase, "a cloud of witnesses," means many witnesses, or a number so great that they seem to be a cloud. The comparison of a multitude of persons to a cloud is common in the classic writers; see Homer II. 4:274, II. 23:133; Statius 1:340, and other instances adduced in Wetstein, in loc.; compare notes on Th1 4:17.
Let us lay aside every weight - The word rendered "weight" - ὄγκον ogkon - means what is crooked or hooked, and thence any thing that is attached or suspended by a hook that is, by its whole weight, and hence means weight; see "Passow." It does not occur elsewhere in the New Testament. The word is often used in the classic writers in the sense of swelling, tumour, pride. Its usual meaning is that of weight or burden, and there is allusion here, doubtless, to the runners in the games who were careful not to encumber themselves with anything that was heavy. Hence, their clothes were so made as not to impede their running, and hence, they were careful in their training not to overburden themselves with food, and in every way to remove what would be an impediment or hindrance. As applied to the racers it does not mean that they began to run with anything like a burden, and then threw it away - as persons sometimes aid their jumping by taking a stone in their hands to acquire increased momentum - but that they were careful not to allow anything that would be a weight or an encumbrance.
As applied to Christians it means that they should remove all which would obstruct their progress in the Christian course. Thus, it is fair to apply it to whatever would be an impediment in our efforts to win the crown of life. It is not the same thing in all persons. In one it may be pride; in another vanity; in another worldliness; in another a violent and almost ungovernable temper; in another a corrupt imagination; in another a heavy, leaden, insensible heart; in another some improper and unholy attachment. Whatever it may be, we are exhorted to lay it aside, and this general direction may be applied to anything which pRev_ents our making the highest possible attainment in the divine life. Some persons would make much more progress if they would throw away many of their personal ornaments; some, if they would disencumber themselves of the heavy weight of gold which they are endeavoring to carry with them. So some very light objects, in themselves considered, become material encumbrances. Even a feather or a ring - such may be the fondness for these toys - may become such a weight that they will never make much progress toward the prize.
And the sin which doth so easily beset us - The word which is here rendered "easily beset" - εὐπερίστατον euperistaton - "euperistaton" - does not occur elsewhere in the New Testament. It properly means, "standing well around;" and hence, denotes what is near, or at hand, or readily occurring. So Chrysostom explains it. Passow defines it as meaning "easy to encircle." Tyndale renders it "the sin that hangeth on us." Theodoret and others explain the word as if derived from περίστασις peristasis - a word which sometimes means affliction, peril - and hence, regard it as denoting what is full of peril, or the sin which so easily subjects one to calamity. Bloomfield supposes, in accordance with the opinion of Grotius, Crellius, Kype, Kuinoel, and others, that it means "the sin which especially winds around us, and hinders our course," with allusion to the long Oriental garments. According to this, the meaning would be, that as a runner would be careful not to encumber himself with a garment which would be apt to wind around his legs in running, and hinder him, so it should be with the Christian, who especially ought to lay aside everything which resembles this; that is, all sin, which must impede his course. The former of these interpretations, however, is most commonly adopted, and best agrees with the established sense of the word. It will then mean that we are to lay aside every encumbrance, particularly or especially - for so the word καὶ kai "and," should be rendered here "the sins to which we are most exposed." Such sins are appropriately called "easily besetting sins." They are those to which we are particularly liable. They are such sins as the following:
(1) Those to which we are particularly exposed by our natural temperament, or disposition. In some this is pride, in others indolence, or gaiety, or levity, or avarice, or ambition, or sensuality.
(2) those in which we freely indulged before we became Christians. They will be likely to return with power, and we are far more likely from the laws of association, to fall into them than into any other. Thus, a man who has been intemperate is in special danger from that quarter; a man who has been an infidel, is in special danger of scepticism: one who has been avaricious, proud, frivolous, or ambitious, is in special danger, even after conversion, of again committing these sins.
(3) sins to which we are exposed by our profession, by our relations to others, or by our situation in life. They whose condition will entitle them to associate with what are regarded as the more elevated classes of society, are in special danger of indulging in the methods of living, and of amusement that are common among them; they who are prospered in the world are in danger of losing the simplicity and spirituality of their religion; they who hold a civil office are in danger of becoming mere politicians, and of losing the very form and substance of piety.
(4) sins to which we are exposed from some special weakness in our character. On some points we may be in no danger. We may be constitutionally so firm as not to be especially liable to certain forms of sin. But every man has one or more weak points in his character; and it is there that he is particularly exposed. A bow may be in the main very strong. All along its length there may be no danger of its giving way - save at one place where it has been made too thin, or where the material was defective - and if it ever breaks, it will of course be at that point. That is the point, therefore, which needs to be guarded and strengthened. So in reference to character. There is always some weak point which needs specially to be guarded, and our principal danger is there. Self-knowledge, so necessary in leading a holy life, consists much in searching out those weak points of character where we are most exposed; and our progress in the Christian course will be determined much by the fidelity with which we guard and strengthen them.
And let us run with patience the race that is set before us. - The word rendered "patience" rather means in this place, perseverance. We are to run the race without allowing ourselves to be hindered by any obstructions, and without giving out or fainting in the way. Encouraged by the example of the multitudes who have run the same race before us, and who are now looking out upon us from heaven, where they dwell, we are to persevere as they did to the end.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:1: seeing: Heb. 11:2-38
a cloud: Isa 60:8; Eze 38:9, Eze 38:16
witnesses: Luk 16:28; Joh 3:32, Joh 4:39, Joh 4:44; Pe1 5:12; Rev 22:16
let us lay: Mat 10:37, Mat 10:38; Luk 8:14, Luk 9:59-62, Luk 12:15, Luk 14:26-33, Luk 18:22-25, Luk 21:34; Rom 13:11-14; Co2 7:1; Eph 4:22-24; Col 3:5-8; Ti1 6:9, Ti1 6:10; Ti2 2:4; Pe1 2:1, Pe1 4:2; Jo1 2:15, Jo1 2:16
and the sin: Heb 10:35-39; Psa 18:23
and let us: Co1 9:24-27; Gal 5:7; Phi 2:16, Phi 3:10-14; Ti2 4:7
with patience: Heb 6:15, Heb 10:36; Mat 10:22, Mat 24:13; Luk 8:15; Rom 2:7, Rom 5:3-5, Rom 8:24, Rom 8:25, Rom 12:12; Jam 1:3, Jam 5:7-11; Pe2 1:6; Rev 1:9, Rev 3:10, Rev 13:10
Geneva 1599
12:1 Wherefore seeing we also are compassed about with so great a cloud of witnesses, (1) let us lay aside every weight, and the sin which (a) doth so easily beset [us], and let us run with patience the race that is set before us,
(1) An applying of the former examples, by which we ought to be stirred up to run the whole race, casting away all hindrances and impediments.
(a) For sin besieges us on all sides, so that we cannot escape.
John Gill
12:1 Wherefore, seeing we also are compassed about,...., As the Israelites were encompassed with the pillar of cloud, or with the clouds of glory in the wilderness, as the Jews say; See Gill on 1Cor 10:1, to which there may be an allusion, here, since it follows,
with so great a cloud of witnesses; or "martyrs", as the Old Testament saints, the instances of whose faith and patience are produced in the preceding chapter: these, some of them, were martyrs in the sense in which that word is commonly used; they suffered in the cause, and for the sake of true religion; and they all bore a noble testimony of God, and for him; and they received a testimony from him; and will be hereafter witnesses for, or against us, to whom they are examples of the above graces: and these may be compared to a "cloud", for the comfortable and reviving doctrines which they dropped; and for their refreshing examples in the heat of persecution; and for their guidance and direction in the ways of God; and more especially for their number, being like a thick cloud, and so many, that they compass about on every side, and are instructive every way. Hence the following things are inferred and urged,
let us lay aside every weight; or burden; every sin, which is a weight and burden to a sensible sinner, and is an hinderance in running the Christian race; not only indwelling sin, but every actual transgression, and therefore to be laid aside; as a burden, it should be laid on Christ; as a sin, it should be abstained from, and put off, with respect to the former conversation: also worldly cares, riches, and honours, when immoderately pursued, are a weight depressing the mind to the earth, and a great hinderance in the work and service of God, and therefore to be laid aside; not that they are to be entirely rejected, and not cared for and used, but the heart should not be set upon them, or be over anxious about them: likewise the rites and ceremonies of Moses's law were a weight and burden, a yoke of bondage, and an intolerable one, and with which many believing Jews were entangled and pressed, and which were a great hinderance in the performance of evangelical worship; wherefore the exhortation to these Hebrews, to lay them aside, was very proper and pertinent, since they were useless and incommodious, and there had been a disannulling of them by Christ, because of their weakness and unprofitableness. Some observe, that the word here used signifies a tumour or swelling; and so may design the tumour of pride and vain glory, in outward privileges, and in a man's own righteousness, to which the Hebrews were much inclined; and which appears in an unwillingness to stoop to the cross, and bear afflictions for the sake of the Gospel; all which is a great enemy to powerful godliness, and therefore should be brought down, and laid aside. The Arabic version renders it, "every weight of luxury": all luxurious living, being prejudicial to real religion:
and the sin which doth so easily beset us; the Arabic version renders it, "easy to be committed"; meaning either the corruption of nature in general, which is always present, and puts upon doing evil, and hinders all the good it can; or rather some particular sin, as what is commonly called a man's constitution sin, or what he is most inclined to, and is most easily drawn into the commission of; or it may be the sin of unbelief is intended, that being opposite to the grace of faith, the apostle had been commending, in the preceding chapter, and he here exhorts to; and is a sin which easily insinuates itself, and prevails, and that sometimes under the notion of a virtue, as if it would be immodest, or presumptuous to believe; the arguments for it are apt to be readily and quickly embraced; but as every weight, so every sin may be designed: some reference may be had to Lam 1:14 where the church says, that her transgressions were "wreathed", "wreathed themselves", or wrapped themselves about her. The allusion seems to be to runners in a race, who throw off everything that encumbers, drop whatsoever is ponderous and weighty, run in light garments, and lay aside long ones, which entangle and hinder in running, as appears from the next clause, or inference.
And let us run with patience the race that is set before us. The stadium, or race plot, in which the Christian race is run, is this world; the prize run for is the heavenly glory; the mark to direct in it, is Christ; many are the runners, yet none but the overcomers have the prize; which being held by Christ, is given to them: this race is "set before" the saints; that is, by God; the way in which they are to run is marked out by him in his word; the troubles they shall meet with in it are appointed for them by him, in his counsels and purposes; the mark to direct them is set before them in the Gospel, even Jesus, the author and finisher of faith, whom they are to look unto; the length of their race is fixed for them, or how far, and how long they shall run; and the prize is determined for them, and will be given them, and which is held out for their encouragement, to have respect unto: and it becomes all the saints, and belongs to each, and everyone of them, to "run" this race; which includes both doing and suffering for Christ; it is a motion forward, a pressing towards the mark for the prize, a going from strength to strength, from one degree of grace to another; and to it swiftness and agility are necessary; and when it is performed aright, it is with readiness, willingness, and cheerfulness: it requires strength and courage, and a removal of all impediments, and should be done "with patience"; which is very necessary, because of the many exercises in the way; and because of the length of the race; and on account of the prize to be enjoyed, which is very desirable: the examples of the saints, and especially Christ, the forerunner, should move and animate unto it.
John Wesley
12:1 Wherefore, being encompassed with a cloud - A great multitude, tending upward with a holy swiftness. Of witnesses - Of the power of faith. Let us lay aside every weight - As all who run a race take care to do. Let us throw off whatever weighs us down, or damps the vigour of our Soul. And the sin which easily besetteth us - As doth the sin of our constitution, the sin of our education, the sin of our profession.
Robert Jamieson, A. R. Fausset and David Brown
12:1 EXHORTATION TO FOLLOW THE WITNESSES OF FAITH JUST MENTIONED: NOT TO FAINT IN TRIALS: TO REMOVE ALL BITTER ROOTS OF SIN: FOR WE ARE UNDER, NOT A LAW OF TERROR, BUT THE GOSPEL OF GRACE, TO DESPISE WHICH WILL BRING THE HEAVIER PENALTIES, IN PROPORTION TO OUR GREATER PRIVILEGES. (Heb. 12:1-29)
we also--as well as those recounted in Heb 12:11.
are compassed about--Greek, "have so great a cloud (a numberless multitude above us, like a cloud, 'holy and pellucid,' [CLEMENT OF ALEXANDRIA]) of witnesses surrounding us." The image is from a "race," an image common even in Palestine from the time of the Greco-Macedonian empire, which introduced such Greek usages as national games. The "witnesses" answer to the spectators pressing round to see the competitors in their contest for the prize (Phil 3:14). Those "witnessed of" (Greek, Heb 11:5, Heb 11:39) become in their turn "witnesses" in a twofold way: (1) attesting by their own case the faithfulness of God to His people [ALFORD] (Heb 6:12), some of them martyrs in the modern sense; (2) witnessing our struggle of faith; however, this second sense of "witnesses," though agreeing with the image here if it is to be pressed, is not positively, unequivocally, and directly sustained by Scripture. It gives vividness to the image; as the crowd of spectators gave additional spirit to the combatants, so the cloud of witnesses who have themselves been in the same contest, ought to increase our earnestness, testifying, as they do, to God's faithfulness.
weight--As corporeal unwieldiness was, through a disciplinary diet, laid aside by candidates for the prize in racing; so carnal and worldly lusts, and all, whether from without or within, that would impede the heavenly runner, are the spiritual weight to be laid aside. "Encumbrance," all superfluous weight; the lust of the flesh, the lust of the eye, and the pride of life, and even harmless and otherwise useful things which would positively retard us (Mk 10:50, the blind man casting away his garment to come to Jesus; Mk 9:42-48; compare Eph 4:22; Col 3:9-10).
the sin which doth so easily beset us--Greek, "sin which easily stands around us"; so LUTHER, "which always so clings to us": "sinful propensity always surrounding us, ever present and ready" [WAHL]. It is not primarily "the sin," &c., but sin in general, with, however, special reference to "apostasy," against which he had already warned them, as one to which they might gradually be seduced; the besetting sin of the Hebrews, UNBELIEF.
with patience--Greek, "in persevering endurance" (Heb 10:36). On "run" compare 1Cor 9:24-25.
12:212:2: հայեսցո՛ւք ՚ի զօրագլո՛ւխն հաւատոց՝ եւ ՚ի կատարիչն Յիսուս. որ փոխանակ ուրախութեանն որ նմա առաջի կայր, յա՛նձն առ զխաչն, արհամարհեա՛ց զամօթն, նստաւ ընդ աջմէ աթոռոյն Աստուծոյ[4850]։ [4850] Ոմանք. Հայեցարուք ՚ի զօրագլուխ հաւատոցն։ Ոսկան. Փոխանակ մխիթարութեանն որ նմա։
2 նայենք Յիսուսին՝ հաւատի զօրագլխին, այն կատարելագործողին, որն իր առաջ դրուած ուրախութեան համար յանձն առաւ խաչը, արհամարհեց ամօթը եւ նստեց Աստծու աթոռի աջ կողմում:
2 Յիսուսին նայինք՝ մեր հաւատքին առաջնորդին ու կատարողին, որ իր առջեւ կեցած ուրախութեանը համար խաչը յանձն առաւ, ամօթը արհամարհեց ու Աստուծոյ աթոռին աջ կողմը նստաւ։
հայեսցուք ի զօրագլուխն հաւատոց եւ ի կատարիչն Յիսուս, որ փոխանակ ուրախութեանն որ նմա առաջի կայր` յանձն առ զխաչն, արհամարհեաց զամօթն, նստաւ ընդ աջմէ աթոռոյն Աստուծոյ:

12:2: հայեսցո՛ւք ՚ի զօրագլո՛ւխն հաւատոց՝ եւ ՚ի կատարիչն Յիսուս. որ փոխանակ ուրախութեանն որ նմա առաջի կայր, յա՛նձն առ զխաչն, արհամարհեա՛ց զամօթն, նստաւ ընդ աջմէ աթոռոյն Աստուծոյ[4850]։
[4850] Ոմանք. Հայեցարուք ՚ի զօրագլուխ հաւատոցն։ Ոսկան. Փոխանակ մխիթարութեանն որ նմա։
2 նայենք Յիսուսին՝ հաւատի զօրագլխին, այն կատարելագործողին, որն իր առաջ դրուած ուրախութեան համար յանձն առաւ խաչը, արհամարհեց ամօթը եւ նստեց Աստծու աթոռի աջ կողմում:
2 Յիսուսին նայինք՝ մեր հաւատքին առաջնորդին ու կատարողին, որ իր առջեւ կեցած ուրախութեանը համար խաչը յանձն առաւ, ամօթը արհամարհեց ու Աստուծոյ աթոռին աջ կողմը նստաւ։
zohrab-1805▾ eastern-1994▾ western am▾
12:22: взирая на начальника и совершителя веры Иисуса, Который, вместо предлежавшей Ему радости, претерпел крест, пренебрегши посрамление, и воссел одесную престола Божия.
12:2  ἀφορῶντες εἰς τὸν τῆς πίστεως ἀρχηγὸν καὶ τελειωτὴν ἰησοῦν, ὃς ἀντὶ τῆς προκειμένης αὐτῶ χαρᾶς ὑπέμεινεν σταυρὸν αἰσχύνης καταφρονήσας, ἐν δεξιᾷ τε τοῦ θρόνου τοῦ θεοῦ κεκάθικεν.
12:2. ἀφορῶντες ( off-discerning-unto ) εἰς (into) τὸν (to-the-one) τῆς (of-the-one) πίστεως (of-a-trust) ἀρχηγὸν (to-first-led) καὶ (and) τελειωτὴν (to-an-en-finish-belonger) Ἰησοῦν, (to-an-Iesous,"ὃς (which) ἀντὶ (ever-a-one) τῆς (of-the-one) προκειμένης ( of-situating-before ) αὐτῷ (unto-it) χαρᾶς (of-a-joy) ὑπέμεινεν (it-stayed-under) σταυρὸν (to-a-stake,"αἰσχύνης (of-a-beshaming) καταφρονήσας, (having-centered-down-unto," ἐν ( in ) δεξιᾷ ( unto-right-belonged ) τε (also) τοῦ (of-the-one) θρόνου (of-a-throne) τοῦ (of-the-one) θεοῦ (of-a-Deity) κεκάθικεν . ( it-had-come-to-sit-down-to )
12:2. aspicientes in auctorem fidei et consummatorem Iesum qui pro proposito sibi gaudio sustinuit crucem confusione contempta atque in dextera sedis Dei seditLooking on Jesus, the author and finisher of faith, who, having joy set before him, endured the cross, despising the shame, and now sitteth on the right hand of the throne of God.
2. looking unto Jesus the author and perfecter of faith, who for the joy that was set before him endured the cross, despising shame, and hath sat down at the right hand of the throne of God.
12:2. Let us gaze upon Jesus, as the Author and the completion of our faith, who, having joy laid out before him, endured the cross, disregarding the shame, and who now sits at the right hand of the throne of God.
12:2. Looking unto Jesus the author and finisher of [our] faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.
Looking unto Jesus the author and finisher of [our] faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God:

2: взирая на начальника и совершителя веры Иисуса, Который, вместо предлежавшей Ему радости, претерпел крест, пренебрегши посрамление, и воссел одесную престола Божия.
12:2  ἀφορῶντες εἰς τὸν τῆς πίστεως ἀρχηγὸν καὶ τελειωτὴν ἰησοῦν, ὃς ἀντὶ τῆς προκειμένης αὐτῶ χαρᾶς ὑπέμεινεν σταυρὸν αἰσχύνης καταφρονήσας, ἐν δεξιᾷ τε τοῦ θρόνου τοῦ θεοῦ κεκάθικεν.
12:2. aspicientes in auctorem fidei et consummatorem Iesum qui pro proposito sibi gaudio sustinuit crucem confusione contempta atque in dextera sedis Dei sedit
Looking on Jesus, the author and finisher of faith, who, having joy set before him, endured the cross, despising the shame, and now sitteth on the right hand of the throne of God.
12:2. Let us gaze upon Jesus, as the Author and the completion of our faith, who, having joy laid out before him, endured the cross, disregarding the shame, and who now sits at the right hand of the throne of God.
12:2. Looking unto Jesus the author and finisher of [our] faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Потом представляет главное утешение, которое он предлагает и прежде, и после - Христа... взирающе, говорит, т.е. чтобы нам научиться подвигам, будем взирать на Христа (Злат.). - Вместо предлежавшей Ему радости претерпел крест..., т.е. Он мог бы и не страдать, если бы захотел, потому что Он беззакония не сотвори, ниже обретеся лесть во устех Его (Ис LIII:9; Ин 14:30; 10:18). Если же Он, не имея никакой нужды быть распятым, распялся для нас, то не тем ли более справедливо нам переносить все мужественно? (Злат.). - "Пренебрегши посрамление..." "Пусть Он умер: но для чего поносной смертью? Не для чего иного, как для того, чтобы изучить нас ставить ни во что славу человеческую" (Злат.). - "Возсел одесную Престола Божия..." Замечаешь победную награду? То же говорит Павел и в другом послании (Флп 2:9-10). Это говорит он о Христе по плоти" (Злат.).
Adam Clarke: Commentary on the Bible - 1831
12:2: Looking unto Jesus - Αφορωντες· Looking off and on, or from and to; looking off or from the world and all secular concerns to Jesus and all the spiritual and heavenly things connected with him. This is still an allusion to the Grecian games: those who ran were to keep their eyes fixed on the mark of the prize; they must keep the goal in view. The exhortation implies,
1. That they should place all their hope and confidence in Christ, as their sole helper in this race of faith.
2. That they should consider him their leader in this contest and imitate his example.
The author and finisher of - faith - Αρχηγος, translated here author, signifies, in general, captain or leader, or the first inventor of a thing; see Heb 2:10. But the reference seems to be here to the βραβευς, or judge in the games, whose business it was to admit the contenders, and to give the prize to the conqueror. Jesus is here represented as this officer; every Christian is a contender in this race of life, and for eternal life. The heavenly course is begun under Jesus; and under him it is completed. He is the finisher, by awarding the prize to them that are faithful unto death. Thus he is the author or the judge under whom, and by whose permission and direction, according to the rules of the heavenly race, they are permitted to enter the lists, and commence the race, and he is the finisher, τελειωτης, the perfecter, by awarding and giving the prize which consummates the combatants at the end of the race.
Who, for the joy that was set before him - The joy of fulfilling the will of the Father, Psa 40:6-8, etc., in tasting death for every man; and having endured the cross and despised the shame of this ignominious death, He is set down at the right hand of God, ever appearing in the presence of God for us, and continuing his exhibition of himself as our Sacrifice, and his intercession as our Mediator. See the notes on Heb 10:5, etc. There are different other explanations given of this clause, but I think that here offered is the most natural. It never can, in any sense, be said of Jesus that he endured the cross, etc., in the prospect of gaining an everlasting glory; when he had the fullness of that glory with the Father before the world began; Joh 17:5.
Albert Barnes: Notes on the Bible - 1834
12:2: Looking unto Jesus - As a further inducement to do this, the apostle exhorts us to look to the Saviour. We are to look to his holy life; to his patience and perseverance in trials; to what he endured in order to obtain the crown, and to his final success and triumph.
The author and finisher of our faith - The word "our" is not in the original here, and obscures the sense. The meaning is, he is the first and the last as an example of faith or of confidence in God - occupying in this, as in all other things, the pre-eminence, and being the most complete model that can be placed before us. The apostle had not enumerated him among those who had been distinguished for their faith, but he now refers to him as above them all; as a case that deserved to stand by itself. It is probable that there is a continuance here of the allusion to the Grecian games which the apostle had commenced in the pRev_ious verse. The word "author" - ἀρχηγὸν archē gon - (marg. beginner) - means properly the source, or cause of anything; or one who makes a beginning. It is rendered in Act 3:15; Act 5:31, "Prince"; in Heb 2:10, "Captain"; and in the place before us, "Author."
It does not occur elsewhere in the New Testament. The phrase "the beginner of faith," or the leader on of faith, would express the idea. He is at the head of all those who have furnished an example of confidence in God, for he was himself the most illustrious instance of it. The expression, then, does not mean properly that he produces faith in us, or that we believe because he causes us to believe - whatever may be the truth about that - but that he stands at the head as the most eminent example that can be referred to on the subject of faith. We are exhorted to look to him, as if at the Grecian games there was one who stood before the racer who had pRev_iously carried away every palm of victory; who had always been triumphant, and with whom there was no one who could be compared. The word "finisher" - τελειωτὴν teleiō tē n - corresponds in meaning with the word "author." It means that he is the completer as well as the beginner; the last as well as the first.
As there has been no one hitherto who could be compared with him, so there will be no one hereafter; compare Rev 1:8, Rev 1:11. "I am Alpha and Omega, the beginning and the ending, the first and the last." The word does not mean that he was the "finisher" of faith in the sense that he makes our faith complete or perfects it - whatever may be true about that - but that he occupies this elevated position of being beyond comparison above all others. Alike in the commencement and the close, in the beginning of faith, and in its ending, he stands pre-eminent. To this illustrious model we should look - as a racer would on one who had been always so successful that he surpassed all competitors and rivals. If this be the meaning, then it is not properly explained, as it is commonly (see Bloomfield and Stuart in loc.), by saying that the word here is synonymous with "rewarder," and refers to the βραβευτὴς brabeutē s - or the distributor of the prize; compare notes on Col 3:15, There is no instance where the word is used in this sense in the New Testament (compare Passow), nor would such an interpretation present so beautiful and appropriate a thought as the one suggested above.
Who for the joy that was set before him - That is, who in view of all the honor which he would have at the right hand of God, and the happiness which he would experience from the consciousness that he had redeemed a world, was willing to bear the sorrows connected with the atonement.
Endured the cross - Endured patiently the ignominy and pain connected with the suffering of death on the cross.
Despising the shame - Disregarding the ignominy of such a mode of death. It is difficult for us now to realize the force of the expression, "enduring the shame of the cross," as it was understood in the time of the Saviour and the apostles. The views of the world have changed, and it is now difficult to divest the "cross" of the associations of honor and glory which the word suggests, so as to appreciate the ideas which encompassed it then. There is a degree of dishonor which we attach to the guillotine, but the ignominy of a death on the cross was greater than that; there is disgrace attached to the block, but the ignominy of the cross was greater than that; there is a much deeper infamy attached to the gallows, but the ignominy of the cross was greater than that. And that word - the cross - which when now proclaimed in the ears of the refined, the intelligent, and even the frivolous, excites an idea of honor, in the ears of the people of Athens, of Corinth, and of Rome, excited deeper disgust than the word "gallows" does with us - for it was regarded as the appropriate punishment of the most infamous of mankind.
We can now scarcely appreciate these feelings, and of course the declaration that Jesus "endured the cross, despising the shame," does not make the impression on our minds in regard to the nature of his sufferings, and the value of his example, which it should do. When we now think of the "cross," it is not of the multitude of slaves, and robbers, and thieves, and rebels, who have died on it, but of the one great Victim, whose death has ennobled even this instrument of torture, and encircled it with a halo of glory. We have been accustomed to read of it as an imperial standard in war in the days of Constantine, and as the banner under which armies have marched to conquest; it is intermingled with the sweetest poetry; it is a sacred thing in the most magnificent cathedrals; it adorns the altar, and is even an object of adoration; it is in the most elegant engravings; it is worn by beauty and piety as an ornament near the heart; it is associated with all that is pure in love, great in self-sacrifice, and holy in religion. To see the true force of the expression here, therefore, it is necessary to divest ourselves of these ideas of glory which encircle the "cross," and to place ourselves in the times and lands in which, when the most infamous of mankind were stretched upon it, it was regarded for such people as an appropriate mode of punishment. That infamy Jesus was willing to bear, and the strength of his confidence in God, his love for man, and the depth of his humiliation, was shown in the readiness and firmness with which he went forward to such a death.
And is set down at the right hand of the throne of God - Exalted to the highest place of dignity and honor in the universe; Mar 16:19 note; Eph 1:20-22 notes. The sentiment here is, "Imitate the example of the great Author of our religion. He, in view of the honor and joy before him, endured the most severe sufferings to which the human frame can be subjected, and the form of death which is regarded as the most shameful. So amidst all the severe trials to which you are exposed on account of religion, patiently endure all - for the glorious rewards, the happiness and the triumph of heaven, are before you."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:2: Looking: Heb 12:3, Heb 9:28; Isa 8:17, Isa 31:1, Isa 45:22; Mic 7:7; Zac 12:10; Joh 1:29, Joh 6:40; Joh 8:56; Phi 3:20; Ti2 4:8; Tit 2:13; Jo1 1:1-3; Jde 1:21
the author: or, the beginner, Heb 2:10; Mar 9:24; Luk 17:5; Act 5:31 *Gr: Rev 1:8, Rev 1:11, Rev 1:17, Rev 2:8
finisher: Heb 7:19, Heb 10:14 *Gr: Psa 138:8; Co1 1:7, Co1 1:8; Phi 1:6
for: Heb 2:7-9, Heb 5:9; Psa 16:9-11; Isa 49:6, Isa 53:10-12; Luk 24:26; Joh 12:24, Joh 12:32; Joh 13:3, Joh 13:31, Joh 13:32, Joh 17:1-4; Act 2:25, Act 2:26, Act 2:36; Phi 2:8-11; Pe1 1:11
endured: Heb 10:5-12; Mat 16:21, Mat 20:18, Mat 20:19, Mat 20:20, Mat 20:28, Mat 27:31-50; Mar 14:36; Joh 12:27, Joh 12:28; Eph 2:16, Eph 5:2; Tit 2:14; Pe1 2:24, Pe1 3:18
despising: Heb 10:33, Heb 11:36; Psa 22:6-8, Psa 69:19, Psa 69:20; Isa 49:7, Isa 50:6, Isa 50:7, Isa 53:3; Mat 26:67; Mat 26:68, Mat 27:27-31, Mat 27:38-44; Mar 9:12; Luk 23:11, Luk 23:35-39; Act 5:41; Pe1 2:23, Pe1 4:14-16
and is: Heb 1:3, Heb 1:13, Heb 8:1; Psa 110:1; Pe1 3:22
Geneva 1599
12:2 (2) (b) Looking unto Jesus the author and finisher of [our] faith; who for the (c) joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.
(2) He sets before us, as the mark of this race, Jesus himself our captain, who willingly overcame all the roughness of the same way.
(b) As it were upon the mark of our faith.
(c) While he had every type of blessedness in his hand and power, yet suffered willingly the shame of the cross.
John Gill
12:2 Looking unto Jesus, the author and finisher of our faith,.... Not with bodily eyes, for at present he is not to be looked upon in this manner, but with the eye of the understanding, or with the eye of faith; for faith is a seeing of the Son; it is a spiritual sight of Christ, which is at first but glimmering, afterwards it increases, and is of a soul humbling nature; it is marvellous and surprising; it transforms into the image of Christ, and fills with joy unspeakable, and full of glory: a believer should be always looking to Christ, and off of every object, as the word here used signifies. Christ is to be looked unto as "Jesus", a Saviour, who being appointed and sent by God to be a Saviour, came, and is become the author of eternal salvation; and to him only should we look for it: he is able and willing to save; he is a suitable, complete, and only Saviour; and whoever look to him by faith shall be saved; and he is to be considered, and looked unto, as "the author and finisher of faith": he is the author or efficient cause of it; all men are by nature without it; it is not in the power of man to believe of himself; it is a work of omnipotence; it is an instance of the exceeding greatness of the power of God; and it is the operation of Christ, by his Spirit; and the increase of it is from him, Lk 17:5 and he is the finisher of it; he gives himself, and the blessings of his grace, to his people, to maintain and strengthen it; he prays for it, that it fail not; he carries on the work of faith, and will perform it with power; and brings to, and gives that which is the end of it, eternal life, or the salvation of the soul.
Who for the joy that was set before him; the word rendered "for"; sometimes signifies, in the room, or stead of, as in Mt 2:22 and is so rendered here in the Syriac and Arabic versions; and then the sense is, that Christ instead of being in the bosom of the Father, came into this world; instead of being in the form of God, he appeared in the form of a servant; instead of the glory which he had with his Father from eternity, he suffered shame and disgrace; instead of living a joyful and comfortable life on earth, he suffered a shameful and an accursed death; and instead of the temporal joy and glory the Jews proposed to him, he endured the shame and pain of the cross: sometimes it signifies the end for which a thing is, as in Eph 5:31 and may intend that, for the sake of which Christ underwent so much disgrace, and such sufferings; namely, for the sake of having a spiritual seed, a numerous offspring with him in heaven, who are his joy, and crown of rejoicing; for the sake of the salvation of all the elect, on which his heart was set; and for the glorifying of the divine perfections, which was no small delight and pleasure to him. And to this agrees the Chaldee paraphrase of Ps 21:1.
"O Lord, in thy power shall the King Messiah "rejoice", and in thy redemption how greatly will he exult!''
And also because of his own glory as Mediator, which was to follow his sufferings, and which includes his resurrection from the dead, his exaltation at the right hand of God, and the whole honour and glory Christ has in his human nature; see Ps 16:8 and with a view to all this, he endured the cross; which is to be taken not properly for that frame of wood, on which he was crucified; but, improperly, for all his sufferings, from his cradle to his cross; and particularly the tortures of the cross, being extended on it, and nailed unto it; and especially the death of the cross, which kind of death he endured to verify the predictions of it, Ps 22:16 and to show that he was made a curse for his people; and this being a Roman punishment, shows that the sceptre was taken from Judah, and therefore the Messiah must be come; and that Christ suffered for the Gentiles, as well as Jews: and this death he endured with great courage and intrepidity, with much patience and constancy, and in obedience to the will of his Father: despising the shame; of the cross; for it was an ignominious death, as well as a painful one; and as he endured the pain of it with patience, he treated the shame of it with contempt; throughout the whole of his life, he despised the shame and reproach that was cast upon him; and so he did at the time of his apprehension, and when upon his trial, and at his death, under all the ignominious circumstances that attended it; which should teach us not to be ashamed of the reproach of Christ, but count it an honour to be worthy to suffer shame for his name.
And is set down at the right hand of the throne of God; Which is in heaven; and is expressive of the majesty and glory of God; and of the honour done to Christ in human nature, which is not granted to any of the angels: here Christ sits as God's fellow, as equal to him, as God, and as having done his work as man, and Mediator; and this may assure us, that when we have run out our race, we shall sit down too, with Christ upon his throne, and be at rest.
John Wesley
12:2 Looking - From all other things. To Jesus - As the wounded Israelites to the brazen serpent. Our crucified Lord was prefigured by the lifting up of this; our guilt, by the stings of the fiery serpents; and our faith, by their looking up to the miraculous remedy. The author and finisher of our faith - Who begins it in us, carries it on, and perfects it. Who for the joy that was set before him - Patiently and willingly endured the cross, with all the pains annexed thereto. And is set down - Where there is fulness of joy.
Robert Jamieson, A. R. Fausset and David Brown
12:2 Looking unto--literally, "Looking from afar" (see on Heb 11:26); fixing the eyes upon Jesus seated on the throne of God.
author--"Prince-leader." The same Greek is translated, "Captain (of salvation)," Heb 2:10; "Prince (of life)," Acts 3:15. Going before us as the Originator of our faith, and the Leader whose matchless example we are to follow always. In this He is distinguished from all those examples of faith in Heb. 11:2-40. (Compare 1Cor 11:1). On His "faith" compare Heb 2:13; Heb 3:12. Believers have ever looked to Him (Heb 11:26; Heb 13:8).
finisher--Greek, "Perfecter," referring to Heb 11:40.
of our faith--rather as Greek, "of the faith," including both His faith (as exhibited in what follows) and our faith. He fulfilled the ideal of faith Himself, and so, both as a vicarious offering and an example, He is the object of our faith.
for the joy . . . set before him--namely, of presently after sitting down at the right hand of the throne of God; including besides His own personal joy, the joy of sitting there as a Prince and Saviour, to give repentance and remission of sins. The coming joy disarmed of its sting the present pain.
cross . . . shame--the great stumbling-block to the Hebrews. "Despised," that is, disregarded.
12:312:3: Ա՛ղէ՝ ածէ՛ք զմտաւ, որ զայսպիսի համբերութիւն՝ ՚ի մեղաւորաց հակառակութենէ անտի կրեաց. զի մի՛ աշխատք լինիցիք անձամբք ձերովք՝ եւ լքանիցիք[4851]։ [4851] Ոմանք. Աշխատ լինիջիք։
3 Ապա ուրեմն՝ մտաբերեցէ՛ք Յիսուսին, որ այսպէս համբերեց իր հանդէպ մեղաւորների ունեցած հակառակութեանը, որպէսզի չլինի թէ յոգնէք եւ յուսալքուէք,
3 Արդ՝ միտք բերէք զանիկա, որ այսպէս համբերեց մեղաւորներուն իրեն դէմ հակառակ խօսելուն, որ չըլլա՛յ թէ ձեր անձովը յոգնիք ու թուլնաք։
Աղէ ածէք զմտաւ, որ զայսպիսի համբերութիւն ի մեղաւորաց հակառակութենէ անտի կրեաց, զի մի՛ աշխատք լինիցիք անձամբք ձերովք եւ լքանիցիք:

12:3: Ա՛ղէ՝ ածէ՛ք զմտաւ, որ զայսպիսի համբերութիւն՝ ՚ի մեղաւորաց հակառակութենէ անտի կրեաց. զի մի՛ աշխատք լինիցիք անձամբք ձերովք՝ եւ լքանիցիք[4851]։
[4851] Ոմանք. Աշխատ լինիջիք։
3 Ապա ուրեմն՝ մտաբերեցէ՛ք Յիսուսին, որ այսպէս համբերեց իր հանդէպ մեղաւորների ունեցած հակառակութեանը, որպէսզի չլինի թէ յոգնէք եւ յուսալքուէք,
3 Արդ՝ միտք բերէք զանիկա, որ այսպէս համբերեց մեղաւորներուն իրեն դէմ հակառակ խօսելուն, որ չըլլա՛յ թէ ձեր անձովը յոգնիք ու թուլնաք։
zohrab-1805▾ eastern-1994▾ western am▾
12:33: Помыслите о Претерпевшем такое над Собою поругание от грешников, чтобы вам не изнемочь и не ослабеть душами вашими.
12:3  ἀναλογίσασθε γὰρ τὸν τοιαύτην ὑπομεμενηκότα ὑπὸ τῶν ἁμαρτωλῶν εἰς ἑαυτὸν ἀντιλογίαν, ἵνα μὴ κάμητε ταῖς ψυχαῖς ὑμῶν ἐκλυόμενοι.
12:3. ἀναλογίσασθε ( Ye-should-have-fortheed-up-to ) γὰρ (therefore) τὸν (to-the-one) τοιαύτην (to-the-one-unto-the-one-this) ὑπομεμενηκότα (to-having-had-come-to-stay-under) ὑπὸ (under) τῶν ( of-the-ones ) ἁμαρτωλῶν ( of-un-adjusted-along ) εἰς ( into ) ἑαυτοὺς ( to-selves ) ἀντιλογίαν, (to-an-ever-a-one-fortheeing-unto,"ἵνα (so) μὴ (lest) κάμητε (ye-might-have-had-wearied) ταῖς (unto-the-ones) ψυχαῖς (unto-breathings) ὑμῶν (of-ye) ἐκλυόμενοι . ( being-loosed-out )
12:3. recogitate enim eum qui talem sustinuit a peccatoribus adversum semet ipsos contradictionem ut ne fatigemini animis vestris deficientesFor think diligently upon him that endured such opposition from sinners against himself that you be not wearied, fainting in your minds.
3. For consider him that hath endured such gainsaying of sinners against themselves, that ye wax not weary, fainting in your souls.
12:3. So then, meditate upon him who endured such adversity from sinners against himself, so that you may not become weary, failing in your souls.
12:3. For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds.
For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds:

3: Помыслите о Претерпевшем такое над Собою поругание от грешников, чтобы вам не изнемочь и не ослабеть душами вашими.
12:3  ἀναλογίσασθε γὰρ τὸν τοιαύτην ὑπομεμενηκότα ὑπὸ τῶν ἁμαρτωλῶν εἰς ἑαυτὸν ἀντιλογίαν, ἵνα μὴ κάμητε ταῖς ψυχαῖς ὑμῶν ἐκλυόμενοι.
12:3. recogitate enim eum qui talem sustinuit a peccatoribus adversum semet ipsos contradictionem ut ne fatigemini animis vestris deficientes
For think diligently upon him that endured such opposition from sinners against himself that you be not wearied, fainting in your minds.
12:3. So then, meditate upon him who endured such adversity from sinners against himself, so that you may not become weary, failing in your souls.
12:3. For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Справедливо апостол прибавил это, потому что если страдания ближних ободряют нас, то какого утешения не доставят нам страдания Владыки? (Злат.).
Adam Clarke: Commentary on the Bible - 1831
12:3: For consider him - Αναλογισασθε - ἱνα μη καμητε, ταις ψυχαις - εκλυμενοι· Attentively observe and analyze every part of his conduct, enter into his spirit, examine his motives and object, and remember that, as he acted, ye are called to act; he will furnish you with the same Spirit, and will support you with the same strength. He bore a continual opposition of sinners against himself; but he conquered by meekness, patience, and perseverance: he has left you an example that ye should follow his steps. If ye trust in him, ye shall receive strength; therefore, howsoever great your opposition may be, ye shall not be weary: if ye confide in and attentively look to him, ye shall have continual courage to go on, and never faint in your minds.
Here is a continued allusion to the contenders in the Grecian games, who, when exhausted in bodily strength and courage, yielded the palm to their opponents, and were said καμνειν, to be weary or exhausted; εκλυεσθαι, to be dissolved, disheartened, or to have lost all bravery and courage.
Albert Barnes: Notes on the Bible - 1834
12:3: For consider him - Attentively reflect on his example that you may be able to bear your trials in a proper manner.
That endured such contradiction of sinners - Such opposition. The reference is to the Jews of the time of the Saviour, who opposed his plans, perverted his sayings, and ridiculed his claims. Yet, regardless of their opposition, he persevered in the course which he had marked out, and went patiently forward in the execution of his plans. The idea is, that we are to pursue the path of duty and follow the dictates of conscience, let the world say what they will about it. In doing this we cannot find a better example than the Saviour. No opposition of sinners ever turned him from the way which he regarded as right; no ridicule ever caused him to abandon any of his plans; no argument, or expression of scorn, ever caused him for a moment to deviate from his course.
Lest ye be wearied and faint in your minds - The meaning is, that there is great danger of being disheartened and wearied out by the opposition which you meet with. But with the bright example of one who was never disheartened, and who never became weary in doing the will of God, you may persevere. The best means of leading a faithful Christian life amidst the opposition which we may encounter, is to keep the eye steadily fixed on the Saviour.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:3: consider: Heb 12:2, Heb 3:1; Sa1 12:24; Ti2 2:7, Ti2 2:8
contradiction: Mat 10:24, Mat 10:25, Mat 11:19, Mat 12:24, Mat 15:2, Mat 21:15, Mat 21:16, Mat 21:23, Mat 21:46, Mat 22:15; Luk 2:34 *Gr: Luk 4:28, Luk 4:29, Luk 5:21, Luk 11:15, Luk 11:16, Luk 11:53, Luk 11:54, Luk 13:13, Luk 13:14, Luk 14:1, Luk 15:2, Luk 16:14, Luk 19:39; Luk 19:40; Joh 5:16, Joh 7:12, Joh 8:13, Joh 8:48, Joh 8:49, Joh 8:52, Joh 8:59, Joh 9:40, Joh 10:20, Joh 10:31-39, Joh 12:9; Joh 12:10, Joh 15:18-24, Joh 18:22
lest: Heb 12:5; Deu 20:3; Pro 24:10; Isa 40:30, Isa 40:31, Isa 50:4; Co1 15:58; Co2 4:1, Co2 4:16; Gal 6:9; Th2 3:13
Geneva 1599
12:3 (3) For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds.
(3) An amplification, taken from the circumstance of the person and the things themselves, which he compares between themselves: for how great is Jesus in comparison of us, and how far more grievous things did he suffer than we?
John Gill
12:3 For consider him,.... In the greatness of his person, as God, the Son of God, the heir of all things; and in his offices of prophet, priest, and King, as the Saviour of lost sinners, the Leader and Commander of the people, as the apostle and high priest of our profession: consider him in his human nature, his conversation on earth, and what he did and suffered for men; how that in his nature he was pure and holy, in his conversation harmless and innocent, in his deportment meek and lowly; who went about doing good to the souls of men, and at last suffered and died, and is now glorified: consider the analogy between him and us, and how great is the disproportion; and therefore if he was ill treated, no wonder we should consider him under all his reproaches and sufferings:
that endured such contradiction of sinners against himself; against his person, they denying his deity, and speaking against his sonship, and against his offices; mocking him as a King, deriding him as a prophet, and treating him with the utmost contempt as a priest and Saviour; and against his actions, his works of mercy to the bodies of men, when done on the sabbath day; his conversing with sinners for the good of their souls, as if he was an encourager of them in sin, and a partner with them; his miracles, as if they were done by the help of the devil; and against the whole series of his life, as if it was criminal. Now we should analogize this contradiction, and see what proportion there is between this, and what is endured by us: we should consider the aggravations of it, that it was "against himself"; sometimes it was against his disciples, and him through them, as it is now against his members, and him in them; but here it was immediately and directly against himself: and this he endured "from sinners"; some more secret, as the Scribes, Sadducees, and Pharisees; some more open, as the common people; some of them the vilest of sinners, the most abandoned of creatures, as the Roman soldiers, and Herod's men of war: and this should be considered, that we cannot be contradicted by viler or meaner persons; and it is worthy of notice, with what courage and bravery of mind, with what patience and invincible constancy he endured it: this should be recollected for imitation and encouragement,
lest ye be wearied, and faint in your minds; contradiction is apt to make persons weary and faint, as Rebekah was, because of the daughters of Heth, and as Jeremiah was, because of the derision of the Jews, Gen 27:46 but a consideration of Jesus, and of what he has endured, tends to relieve the saints in such a condition; See Mt 10:25.
John Wesley
12:3 Consider - Draw the comparison and think. The Lord bore all this; and shall his servants bear nothing? Him that endured such contradiction from sinners - Such enmity and opposition of every kind Lest ye be weary - Dull and languid, and so actually faint in your course.
Robert Jamieson, A. R. Fausset and David Brown
12:3 For--justifying his exhortation, "Looking unto Jesus."
consider--by way of comparison with yourselves, so the Greek.
contradiction--unbelief, and every kind of opposition (Acts 28:19).
sinners--Sin assails us. Not sin, but sinners, contradicted Christ [BENGEL].
be wearied and faint--Greek, "lest ye weary fainting." Compare Is 49:4-5, as a specimen of Jesus not being wearied out by the contradiction and strange unbelief of those among whom He labored, preaching as never man did, and exhibiting miracles wrought by His inherent power, as none else could do.
12:412:4: Զի չեւ՛ եւս արեամբ չափ պատերազմեալք՝ հակառակ կացէք մեղացն,
4 դուք, որ կռուի մէջ դեռ արիւն թափելու չափ չհակառակուեցիք մեղքին
4 Տակաւին արիւն թափելու չափ պատերազմելով հակառակ չկեցաք մեղքին։
Զի չեւ եւս արեամբ չափ պատերազմեալք հակառակ կացէք մեղացն:

12:4: Զի չեւ՛ եւս արեամբ չափ պատերազմեալք՝ հակառակ կացէք մեղացն,
4 դուք, որ կռուի մէջ դեռ արիւն թափելու չափ չհակառակուեցիք մեղքին
4 Տակաւին արիւն թափելու չափ պատերազմելով հակառակ չկեցաք մեղքին։
zohrab-1805▾ eastern-1994▾ western am▾
12:44: Вы еще не до крови сражались, подвизаясь против греха,
12:4  οὔπω μέχρις αἵματος ἀντικατέστητε πρὸς τὴν ἁμαρτίαν ἀνταγωνιζόμενοι,
12:4. Οὔπω (Not-unto-whither) μέχρις (lest-whilst) αἵματος (of-a-blood) ἀντικατέστητε (ye-had-ever-a-one-stood-down) πρὸς (toward) τὴν (to-the-one) ἁμαρτίαν (to-an-un-adjusting-along-unto) ἀνταγωνιζόμενοι , ( ever-a-one-struggling-to ,"
12:4. nondum usque ad sanguinem restitistis adversus peccatum repugnantesFor you have not yet resisted unto blood, striving against sin.
4. Ye have not yet resisted unto blood, striving against sin:
12:4. For you have not yet resisted unto blood, while striving against sin.
12:4. Ye have not yet resisted unto blood, striving against sin.
Ye have not yet resisted unto blood, striving against sin:

4: Вы еще не до крови сражались, подвизаясь против греха,
12:4  οὔπω μέχρις αἵματος ἀντικατέστητε πρὸς τὴν ἁμαρτίαν ἀνταγωνιζόμενοι,
12:4. nondum usque ad sanguinem restitistis adversus peccatum repugnantes
For you have not yet resisted unto blood, striving against sin.
4. Ye have not yet resisted unto blood, striving against sin:
12:4. For you have not yet resisted unto blood, while striving against sin.
12:4. Ye have not yet resisted unto blood, striving against sin.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Смысл этих слов следующий: вы еще не подверглись смерти, вы только потеряли имущество и славу, вы только потерпели изгнание; Христос пролил кровь Свою за вас, а вы и за себя не пролили ее; Он даже до смерти стоял за истину, подвизаясь за Вас, а вы еще не подвергались опасностям, угрожающим смертью (Злат.). - "Подвизаясь против греха..." Здесь апостол показывает, что и грех сильно нападает и также вооружен (Злат.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
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 (v. 6, 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, v. 7, 8.

4. Those that are impatient under the discipline of their heavenly Father behave worse towards him than they would do towards earthly parents, v. 9, 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 (v. 15, 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, 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.
Adam Clarke: Commentary on the Bible - 1831
12:4: 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 - Προς την ἁμαρτιαν ανταγωνι ζομενοι· An allusion to boxing at the Grecian games. In the former passages the apostle principally refers to the foot races.
Albert Barnes: Notes on the Bible - 1834
12:4: 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 Satan's 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 Satan's 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:4: Heb 12:2, Heb 10:32-34; Mat 24:9; Co1 10:13; Ti2 4:6, Ti2 4:7; Rev 2:13, Rev 6:9-11, Rev 12:11; Rev 17:6, Rev 18:24
Geneva 1599
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.
John Gill
12:4 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.
John Wesley
12:4 Unto blood - Unto wounds and death.
Robert Jamieson, A. R. Fausset and David Brown
12:4 not yet resisted unto blood--image from pugilism, as he previously had the image of a race, both being taken from the great national Greek games. Ye have suffered the loss of goods, and been a gazing-stock by reproaches and afflictions; ye have not shed your blood (see on Heb 13:7). "The athlete who hath seen his own blood, and who, though cast down by his opponent, does not let his spirits be cast down, who as often as he hath fallen hath risen the more determined, goes down to the encounter with great hope" [SENECA].
against sin--Sin is personified as an adversary; sin, whether within you, leading you to spare your blood, or in our adversaries, leading them to shed it, if they cannot through your faithfulness even unto blood, induce you to apostatize.
12:512:5: եւ մոռացարուք զմխիթարութիւնն՝ որ ընդ ձեզ իբրեւ ընդ որդեակս խօսի. գ Որդեա՛կ իմ՝ մի՛ լքանիր ՚ի խրատո՛ւ Տեառն. եւ մի՛ վհատիցիս յանդիմանեալ ՚ի նմանէ[4852]։ [4852] Ոմանք. Եւ մի՛ լուծանիցիս յանդիմանեալ։
5 եւ մոռացաք այն յորդորը, որ ուղղուած է ձեզ իբրեւ որդիների. «Որդեա՛կ իմ, Տիրոջ խրատը մի՛ անարգիր եւ մի՛ վհատուիր, երբ յանդիմանուես նրանից,
5 Մոռցաք այն յորդորը որ ձեզի հետ կը խօսի որպէս թէ որդիներու հետ. «Ո՛րդեակ իմ, Տէրոջը խրատը մի՛ անարգեր ու անկէ յանդիմանուելով՝ մի՛ թուլնար։
եւ մոռացարուք զմխիթարութիւնն որ ընդ ձեզ իբրեւ ընդ որդեակս խօսի. Որդեակ իմ, մի՛ լքանիր ի խրատու Տեառն, եւ մի՛ վհատիցիս յանդիմանեալ ի նմանէ:

12:5: եւ մոռացարուք զմխիթարութիւնն՝ որ ընդ ձեզ իբրեւ ընդ որդեակս խօսի. գ Որդեա՛կ իմ՝ մի՛ լքանիր ՚ի խրատո՛ւ Տեառն. եւ մի՛ վհատիցիս յանդիմանեալ ՚ի նմանէ[4852]։
[4852] Ոմանք. Եւ մի՛ լուծանիցիս յանդիմանեալ։
5 եւ մոռացաք այն յորդորը, որ ուղղուած է ձեզ իբրեւ որդիների. «Որդեա՛կ իմ, Տիրոջ խրատը մի՛ անարգիր եւ մի՛ վհատուիր, երբ յանդիմանուես նրանից,
5 Մոռցաք այն յորդորը որ ձեզի հետ կը խօսի որպէս թէ որդիներու հետ. «Ո՛րդեակ իմ, Տէրոջը խրատը մի՛ անարգեր ու անկէ յանդիմանուելով՝ մի՛ թուլնար։
zohrab-1805▾ eastern-1994▾ western am▾
12:55: и забыли утешение, которое предлагается вам, как сынам: сын мой! не пренебрегай наказания Господня, и не унывай, когда Он обличает тебя.
12:5  καὶ ἐκλέλησθε τῆς παρακλήσεως, ἥτις ὑμῖν ὡς υἱοῖς διαλέγεται, υἱέ μου, μὴ ὀλιγώρει παιδείας κυρίου, μηδὲ ἐκλύου ὑπ᾽ αὐτοῦ ἐλεγχόμενος·
12:5. καὶ (and) ἐκλέλησθε (ye-had-come-to-be-secluded-out) τῆς (of-the-one) παρακλήσεως, (of-a-calling-beside,"ἥτις (which-a-one) ὑμῖν (unto-ye) ὡς (as) υἱοῖς (unto-sons) διαλέγεται , ( it-fortheth-through ," υἱέ ( Son ) μου , ( of-me ," μὴ ( lest ) ὀλιγώρει ( thou-should-little-hour-unto ) παιδείας ( of-a-childing-of ) Κυρίου , ( of-Authority-belonged ," μηδὲ ( lest-moreover ) ἐκλύου ( thou-should-be-loosed-out ) ὑπ' ( under ) αὐτοῦ ( of-it ) ἐλεγχόμενος : ( being-confuted )
12:5. et obliti estis consolationis quae vobis tamquam filiis loquitur dicens fili mi noli neglegere disciplinam Domini neque fatigeris dum ab eo arguerisAnd you have forgotten the consolation which speaketh to you, as unto children, saying: My son, neglect not the discipline of the Lord: neither be thou wearied whilst thou art rebuked by him.
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;
12:5. And you have forgotten the consolation which speaks to you like sons, saying: “My son, do not be willing to neglect the discipline of the Lord. Neither should you become weary, while being rebuked by him.”
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:
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:

5: и забыли утешение, которое предлагается вам, как сынам: сын мой! не пренебрегай наказания Господня, и не унывай, когда Он обличает тебя.
12:5  καὶ ἐκλέλησθε τῆς παρακλήσεως, ἥτις ὑμῖν ὡς υἱοῖς διαλέγεται, υἱέ μου, μὴ ὀλιγώρει παιδείας κυρίου, μηδὲ ἐκλύου ὑπ᾽ αὐτοῦ ἐλεγχόμενος·
12:5. et obliti estis consolationis quae vobis tamquam filiis loquitur dicens fili mi noli neglegere disciplinam Domini neque fatigeris dum ab eo argueris
And you have forgotten the consolation which speaketh to you, as unto children, saying: My son, neglect not the discipline of the Lord: neither be thou wearied whilst thou art rebuked by him.
12:5. And you have forgotten the consolation which speaks to you like sons, saying: “My son, do not be willing to neglect the discipline of the Lord. Neither should you become weary, while being rebuked by him.”
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:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: "Забыли утешение", т.е. опустили руки, ослабели (Злат.). "Которое предлагается вам, как сынам..." Представив утешение от дел, теперь апостол сверх того прибавляет утешение от изречений, от приведенного свидетельства: не унывай, говорит, когда Он обличает тебя... Итак, это - дело Божие; а немало доставляет утешения то, когда мы убеждаемся, что случившееся могло произойти по действию Божию, по Его попущению (Злат.).
Adam Clarke: Commentary on the Bible - 1831
12:5: And ye have forgotten - Or, have ye forgotten the exhortation? This quotation is made from Pro 3:11, Pro 3:12, and shows that the address there, which at first sight appears to be from Solomon to his son, or from some fatherly man to a person in affliction, is properly from God himself to any person in persecution, affliction, or distress.
Despise not thou the chastening - Μη ολιγωρει παιδειας Κυριου· Do not neglect the correction of the Lord. That man neglects correction, and profits not by it, who does not see the hand of God in it; or, in other words, does not fear the rod and him who hath appointed it, and, consequently, does not humble himself under the mighty hand of God, deplore his sin, deprecate Divine judgment, and pray for mercy.
Nor faint - Do not be discouraged nor despair, for the reasons immediately alleged.
Albert Barnes: Notes on the Bible - 1834
12:5: And ye have forgotten the exhortation - This exhortation is found in Pro 3:11-12. The object of the apostle in introducing it here is, to show that afflictions were designed on the part of God to produce some happy effects in the lives of his people, and that they ought, therefore, to bear them patiently. In the pRev_ious verses, he directs them to the example of the Saviour. In this verse and the following, for the same object he directs their attention to the design of trials, showing that they are necessary to our welfare, and that they are in fact proof of the paternal care of God. This verse might be rendered as a question. "And have ye forgotten?" etc. This mode of rendering it will agree somewhat better with the design of the apostle.
Which speaketh, unto you - Which may be regarded as addressed to you; or which involves a principle as applicable to you as to others. He does not mean that when Solomon used the words, he had reference to them particularly, but that he used them with reference to the children of God, and they might therefore be applied to them. in this way we may regard the language of the Scriptures as addressed to us.
As unto children - As if he were addressing children. The language is such as a father uses.
My son - It is possible that in these words Solomon may have intended to address a son literally, giving him paternal counsel; or he may have spoken as the Head of the Jewish people, designing to address all the pious, to whom he sustained, as it were, the relation of a father. Or, it is possible also, that it may be regarded as the language of God himself addressing his children. Whichever supposition is adopted, the sense is substantially the same.
Despise not thou the chastening of the Lord - Literally, "Do not regard it as a small matter, or as a trivial thing - ὀλιγώρει oligō rei. The Greek word used here does not occur elsewhere in the New Testament. The word rendered here "chastening" - παιδεία paideia - and also in Heb 12:6-8, and in Heb 12:9, "corrected" - παιδευτὰς paideutas - does not refer to affliction in general, but that kind of affliction which is designed to correct us for our faults, or which is of the nature of discipline. The verb properly relates to the training up of a child - including instruction, counsel, discipline, and correction (see this use of the verb in Act 7:22; Ti2 2:25; Tit 2:12), and then especially discipline or correction for faults - to "correct, chastise, chasten;" Co1 11:32; Co2 6:9; Rev 3:19. This is the meaning here; and the idea is, not that God will afflict his people in general, but that if they wander away he will correct them for their faults. He will bring calamity upon them as a punishment for their offences, and in order to bring them back to himself. He will not suffer them to wander away unrebuked and unchecked, but will mercifully reclaim them though by great sufferings. Afflictions have many objects, or produce many happy effects. That referred to here is, that they are means of reclaiming the wandering and erring children of God, and are proofs of his paternal care and love; compare Sa2 7:14; Sa2 12:13-14; Psa 89:31-34; Pro 3:11-12. Afflictions, which are always sent by God, should not be regarded as small matters, for these reasons:
(1) The fact that they are sent by God. Whatever he does is of importance, and is worthy of the profound attention of people.
(2) they are sent for some important purpose, and they should be regarded, therefore, with attentive concern.
Men "despise" them when:
(1) they treat them with affected or real unconcern;
(2) when they fail to receive them as divine admonitions, and regard them as without any intelligent design; and,
(3) when they receive them with "expressions" of contempt, and speak of them and of the government of God with scorn.
It should be a matter of deep concern when we are afflicted in any manner, not to treat the matter lightly, but to derive from our trials all the lessons which they are adapted to produce on the mind.
Nor faint ... - Bear up patiently under them. This is the second duty. We are first to study their character and design; and secondly, to bear up under them, however severe they may be, and however long they may be continued. "Avoid the extremes of proud insensibility and entire dejection" - Doddridge.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:5: ye have forgotten: Deu 4:9, Deu 4:10; Psa 119:16, Psa 119:83, Psa 119:109; Pro 3:1, Pro 4:5; Mat 16:9, Mat 16:10; Luk 24:6, Luk 24:8
the exhortation: Heb 12:7; Pro 3:11, Pro 3:12
despise: Job 5:17, Job 5:18, Job 34:31; Psa 94:12, Psa 118:18, Psa 119:75; Jer 31:18; Co1 11:32; Jam 1:12; Rev 3:19
nor faint: Heb 12:3, Heb 12:4; Jos 7:7-11; Sa2 6:7-10; Ch1 13:9-13, Ch1 15:12, Ch1 15:13; Psa 6:1, Psa 6:2; Co2 4:8, Co2 4:9, Co2 12:9, Co2 12:10
Geneva 1599
12:5 (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:
(5) Secondly, because they are testimonies of his fatherly good will towards us, in that they show themselves to be illegitimate, if they cannot abide to be chastened by God.
John Gill
12:5 And ye have forgotten the exhortation,.... Or consolation, the consolatory word or doctrine, in Prov 3:11. This, by their conduct, the apostle feared they had forgotten, and therefore puts them in mind of it; or it may be read by way of question, "and have ye forgotten?", &c. do not ye remember? it would be right to call it to mind:
which speaketh unto you as unto children; not as the children of Solomon, but as the children of God, or of Christ, the wisdom of God: here, by a prosopopeia, the word of exhortation is introduced as a person speaking,
my son, despise not thou the chastening of the Lord; by which is meant, not vindictive punishment; this would not be speaking to them, nor dealing with them as children, and would be contrary to the love of God towards them; besides, chastisement in this sense has been upon Christ for them, and it would be unjust to lay it on them again; but a fatherly correction is designed, and which is given in love by God, as a Father, and for the instruction of his children, as the word used signifies: and it is called not the chastening of men, but of the Lord; every chastening, or afflictive providence, is appointed by God, and is looked upon by believers, when grace is in exercise, as coming from him; and it is directed, and governed, and limited by him, and is overruled by him for his own glory, and their good: and this is not to be despised, as something nauseous and loathsome, or as not useful and unprofitable, or as insignificant and unworthy of notice, but should be esteemed for the good ends, which are sometimes answered, by it:
nor faint when thou art rebuked of him; God has various ways of rebuking, reproving, and convincing, sometimes by his Spirit, sometimes by his word and ministers, and sometimes by afflictive providences; by these he rebukes his people for their sins, convinces them of them, and brings them to acknowledgment and confession; he makes them hereby sensible of their duty, in which they have been remiss, and brings them to a more constant and fervent discharge of it; he reproves them for, and convinces of their folly in trusting in the creature, or loving it too much, and of every wrong way they have been walking in; and these rebukes are not in a way of wrath, but love, and therefore saints should not faint at them: there are two extremes they are apt to run into, under such a dispensation; either to take no notice, and make light of an affliction, or else to be overwhelmed by it, and sink under it; both are guarded against in this exhortation.
John Wesley
12:5 And yet ye seem already to have forgotten the exhortation - Wherein God speaketh to you with the utmost tenderness. Despise not thou the chastening of the Lord - Do not slight or make little of it; do not impute any affliction to chance or second causes but see and revere the hand of God in it. Neither faint when thou art rebuked of him - But endure it patiently and fruitfully. Prov 3:11, &c.
Robert Jamieson, A. R. Fausset and David Brown
12:5 forgotten--"utterly," so the Greek. Compare Heb 12:15-17, in which he implies how utterly some of them had forgotten God's word. His exhortation ought to have more effect on you than the cheers and exhortations of the spectators have on the competitors striving in the games.
which--Greek, "the which," of which the following is a specimen [ALFORD].
speaketh unto you--as in a dialogue or discourse, so the Greek, implying God's loving condescension (compare Is 1:18).
despise not--literally, "Do not hold of little account." Betraying a contumacious spirit of unbelief (Heb 3:12), as "faint" implies a broken-down, weak, and desponding spirit. "Chastening" is to be borne with "subjection" (Heb 12:9); "rebuke" (more severe than chastening) is to be borne with endurance (Heb 12:7). "Some in adversity kick against God's will, others despond; neither is to be done by the Christian, who is peculiarly the child of God. To him such adverse things occur only by the decree of God, and that designed in kindness, namely, to remove the defilements adhering to the believer, and to exercise his patience" [GROTIUS].
12:612:6: Զի զոր սիրէ Տէր՝ խրատէ, տանջէ՛ զամենայն որդի զոր ընդունի։
6 քանի որ Տէրը, ում սիրում է՝ խրատում է, պատժում է ամէն մի որդու, որին ընդունում է»[45]: [45] 45. Առակներ 3. 11, Երկրորդ Օրէնք 8. 5:
6 Վասն զի Տէրը իր սիրածը կը խրատէ եւ կը ծեծէ ամէն մէկ որդի որ կ’ընդունի»։
Զի զոր սիրէ Տէր` խրատէ, տանջէ զամենայն որդի զոր ընդունի:

12:6: Զի զոր սիրէ Տէր՝ խրատէ, տանջէ՛ զամենայն որդի զոր ընդունի։
6 քանի որ Տէրը, ում սիրում է՝ խրատում է, պատժում է ամէն մի որդու, որին ընդունում է»[45]:
[45] 45. Առակներ 3. 11, Երկրորդ Օրէնք 8. 5:
6 Վասն զի Տէրը իր սիրածը կը խրատէ եւ կը ծեծէ ամէն մէկ որդի որ կ’ընդունի»։
zohrab-1805▾ eastern-1994▾ western am▾
12:66: Ибо Господь, кого любит, того наказывает; бьет же всякого сына, которого принимает.
12:6  ὃν γὰρ ἀγαπᾷ κύριος παιδεύει, μαστιγοῖ δὲ πάντα υἱὸν ὃν παραδέχεται.
12:6. ὃν ( to-which ) γὰρ ( therefore ) ἀγαπᾷ ( it-excesseth-off-unto ," Κύριος ( Authority-belonged ," παιδεύει , ( it-childeth-of ) μαστιγοῖ ( it-en-whippeth ) δὲ ( moreover ) πάντα ( to-all ) υἱὸν ( to-a-son ) ὃν ( to-which ) παραδέχεται . ( it-receiveth-beside )
12:6. quem enim diligit Dominus castigat flagellat autem omnem filium quem recipitFor whom the Lord loveth he chastiseth: and he scourgeth every son whom he receiveth.
6. For whom the Lord loveth he chasteneth, And scourgeth every son whom he receiveth.
12:6. For whomever the Lord loves, he chastises. And every son whom he accepts, he scourges.
12:6. For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.
For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth:

6: Ибо Господь, кого любит, того наказывает; бьет же всякого сына, которого принимает.
12:6  ὃν γὰρ ἀγαπᾷ κύριος παιδεύει, μαστιγοῖ δὲ πάντα υἱὸν ὃν παραδέχεται.
12:6. quem enim diligit Dominus castigat flagellat autem omnem filium quem recipit
For whom the Lord loveth he chastiseth: and he scourgeth every son whom he receiveth.
12:6. For whomever the Lord loves, he chastises. And every son whom he accepts, he scourges.
12:6. For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Ты не можешь, говорит, сказать, что есть какой-нибудь праведник, не терпевший скорбей, и хотя нам так кажется, но иных скорбей мы не знаем. Следовательно, всякому праведнику необходимо пройти путем скорби. Если иначе невозможно, то следует, что тесным путем шли все те, которые вошли в жизнь (Злат.).
Adam Clarke: Commentary on the Bible - 1831
12:6: For whom the Lord loveth he chasteneth - Here is the reason why we should neither neglect correction, nor faint under it: it is a proof of the fatherly love of God Almighty, and shows his most gracious designs towards us; from which we may be fully convinced that the affliction will prove the means of good to our souls, if we make a proper use of it.
And scourgeth every son whom he receiveth - Μαστιγοι δε παντα υἱον, ὁν παραδεχεται. This is a quotation, literatim from the Septuagint, of Pro 3:12, of which place our version is: Even as the father the son in whom he delighteth. But, howsoever near this may appear to be the Hebrew, it bears scarcely any affinity to the apostle's words. The Hebrew text is as follows: וכאב את־בן ירצה uchab eth-ben yirtseh. Now, וכאב may be a noun, compounded of the conjunction ו vau, "and," the comparative particle כ ke, "as" or "like;" and אב ab, "a father:" or it may be the third person preterite kal of כאב caab, "he spoiled, wasted, marred, ulcerated," compounded with the conjunction ו vau, "and." And in this sense the Septuagint most evidently understood it; and it is so understood by the Arabic; and both readings seem to be combined by the Syriac and Chaldee versions. And as to רצה ratsah, one of its prime meanings is to accept, to receive graciously, to take into favor; the translation, therefore, of the Septuagint and apostle is perfectly consonant to the Hebrew text, and our version of Pro 3:12 is wrong.
Albert Barnes: Notes on the Bible - 1834
12:6: For whom the Lord loveth he chasteneth - This is also a quotation from Proverbs 3. It means that it is a universal rule that God sends trials on those whom he truly loves. It does not, of course, mean that he sends chastisement which is not deserved; or that he sends it "for the mere purpose" of inflicting pain. That cannot be. But it means that by his chastisements he shows that he has a paternal care for us. He does not treat us with neglect and unconcern, as a father often does his illegitimate child. The very fact that he corrects us shows that he has toward us a father's feelings, and exercises toward us a paternal care. If he did not, he would let us go on without any attention, and leave us to pursue a course of sin that would involve us in ruin. To restrain and govern a child; to correct him when he errs, shows that there is a parental solicitude for him, and that he is not an outcast. And as there is in the life of every child of God something that deserves correction, it happens that it is universally true that "whom the Lord loveth he chasteneth."
And scourgeth every son whom he receiveth - Whom he receives or acknowledges as his child. This is not quoted literally from the Hebrew, but from the Septuagint. The Hebrew is, "even as a father the son in whom he delighteth." The general sense of the passage is retained, as is often the case in the quotations from the Old Testament. The meaning is the same as in the former part of the verse, that every one who becomes a child of God is treated by him with that watchful care which shows that he sustains toward him the paternal relation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:6: whom: Deu 8:5; Psa 32:1-5, Psa 73:14, Psa 73:15, Psa 89:30-34, Psa 119:71, Psa 119:75; Pro 3:12, Pro 13:24; Isa 27:9; Jer 10:24; Jam 1:12, Jam 5:11; Rev 3:19
and scourgeth: Heb 12:7, Heb 12:8; Sa2 7:14
John Gill
12:6 For whom the Lord loveth he chasteneth,.... All men are not the objects of God's love, only a special people, whom he has chosen in Christ; for whom he has given his Son, when they were sinners and enemies; whom he quickens and calls by his grace, justifies, pardons, and accepts in Christ; and whom he causes to love him; these he loves with an everlasting and unchangeable love, and in a free and sovereign way, without any regard to any motive or condition in them. Now these are chastened by him, and loved while they are chastened; their chastening is in love, as appears from the nature of God's love to them, which changes not; from the nature of chastening itself; which is that of a father; from the divine supports granted under it; from the ends of it, which are, among others, that they might be more and more partakers of holiness, and not be condemned with the world; and from the issue of it, which is a far more exceeding and eternal weight of glory. So the Jews (p) often speak of , "chastisements of love", in distinction from evil "chastisement", or vindictive ones:
and scourgeth every son whom he receiveth; by whom are meant, not any of the angels, nor all the sons of men, but such whom God has predestinated to the adoption of children, and in the covenant of his grace has declared himself a father to; for whom Christ has a special regard, as children, and therefore partook of human nature, and died to gather them together, and redeemed them, that they might receive the adoption of children; and who appear to be the children of God by faith in Christ; and who have the spirit of adoption, witnessing their sonship to them; this is a valuable blessing of grace, and springs from love: and such are received by God into his heart's love and affection, with complacency and delight; and into the covenant of his grace, to share all the blessings and promises of it; and into his family, to enjoy all the privileges of his house, and into communion with himself; and they will be hereafter received by him into glory: now these he scourges; he suffers them sometimes to be scourged by men, and to be buffeted by Satan; and sometimes he scourges them himself with the rod of men, and with the stripes of the children of men, but always in love.
(p) Zohar in Gen. fol. 39. 3. & 102. 4. & in Exod. fol. 98. 2. & 102. 2. & in Lev. fol. 19. 3.
John Wesley
12:6 For - All springs from love; therefore neither despise nor faint.
Robert Jamieson, A. R. Fausset and David Brown
12:6 (Rev_ 3:19.)
and--Greek, "yea and," "and moreover"; bringing out an additional circumstance.
scourgeth--which draws forth "blood" (Heb 12:4).
receiveth--accepts. Takes to Himself as a son "in whom He delighteth" (Prov 3:12).
12:712:7: ՚Ի խրատու համբերութեան կայք, իբրեւ յորդի՛ս մատուցեալ է ՚ի ձեզ Աստուած. ո՞ր որդի է՝ զոր ո՛չ խրատիցէ հայր[4853]։ [4853] Ոմանք. Համբերութեամբ կայք։
7 Թէ խրատին համբերող էք, Աստուած ձեզ կը մօտենայ իբրեւ որդիների: Ո՞րն է այն որդին, որին հայրը չի խրատում.
7 Եթէ խրատի համբերէք, Աստուած ձեզի հետ որպէս թէ որդիներու հետ պիտի վարուի. քանզի ո՞ր որդին է ան՝ որուն հայրը զինք չի պատժեր։
Ի խրատու համբերութեան կայք, իբրեւ յորդիս մատուցեալ է ի ձեզ Աստուած. ո՞ր որդի է զոր ոչ խրատիցէ հայր:

12:7: ՚Ի խրատու համբերութեան կայք, իբրեւ յորդի՛ս մատուցեալ է ՚ի ձեզ Աստուած. ո՞ր որդի է՝ զոր ո՛չ խրատիցէ հայր[4853]։
[4853] Ոմանք. Համբերութեամբ կայք։
7 Թէ խրատին համբերող էք, Աստուած ձեզ կը մօտենայ իբրեւ որդիների: Ո՞րն է այն որդին, որին հայրը չի խրատում.
7 Եթէ խրատի համբերէք, Աստուած ձեզի հետ որպէս թէ որդիներու հետ պիտի վարուի. քանզի ո՞ր որդին է ան՝ որուն հայրը զինք չի պատժեր։
zohrab-1805▾ eastern-1994▾ western am▾
12:77: Если вы терпите наказание, то Бог поступает с вами, как с сынами. Ибо есть ли какой сын, которого бы не наказывал отец?
12:7  εἰς παιδείαν ὑπομένετε· ὡς υἱοῖς ὑμῖν προσφέρεται ὁ θεός· τίς γὰρ υἱὸς ὃν οὐ παιδεύει πατήρ;
12:7. εἰς (Into) παιδείαν ( to-a-childing-of ) ὑπομένετε: (ye-stay-under) ὡς (as) υἱοῖς ( unto-sons ) ὑμῖν (unto-ye) προσφέρεται ( it-beareth-toward ,"ὁ (the-one) θεός: (a-Deity) τίς (what-one) γὰρ (therefore) υἱὸς (a-son) ὃν (to-which) οὐ (not) παιδεύει ( it-childeth-of ,"πατήρ; (a-father?"
12:7. in disciplina perseverate tamquam filiis vobis offert Deus quis enim filius quem non corripit paterPersevere under discipline. God dealeth with you as with his sons. For what son is there whom the father doth not correct?
7. It is for chastening that ye endure; God dealeth with you as with sons; for what son is there whom father chasteneth not?
12:7. Persevere in discipline. God presents you to himself as sons. But what son is there, whom his father does not correct?
12:7. If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not?
If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not:

7: Если вы терпите наказание, то Бог поступает с вами, как с сынами. Ибо есть ли какой сын, которого бы не наказывал отец?
12:7  εἰς παιδείαν ὑπομένετε· ὡς υἱοῖς ὑμῖν προσφέρεται ὁ θεός· τίς γὰρ υἱὸς ὃν οὐ παιδεύει πατήρ;
12:7. in disciplina perseverate tamquam filiis vobis offert Deus quis enim filius quem non corripit pater
Persevere under discipline. God dealeth with you as with his sons. For what son is there whom the father doth not correct?
12:7. Persevere in discipline. God presents you to himself as sons. But what son is there, whom his father does not correct?
12:7. If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Если Бог наказывает нас, то для исправления, а не для истязания, не для мучения, не для страданий. Смотри, как апостол тем самым, из-за чего они считали себя оставленными, внушает им уверенность, что они не оставлены, и как бы так говорит: претерпевая такие бедствия, вы уже думаете, что Бог оставил и ненавидит вас? Нет, если бы вы не страдали, тогда следовало бы опасаться этого, потому что если Он биет всякого сына, его же приемлет, то небиемый, быть может, не сын. Но как, скажете, разве злые люди не страдают? Конечно, страдают - как же иначе? - но он не сказал: всякий биемый есть сын, а: всякий сын бывает бием. Потому ты не можешь говорить: есть много и злых людей, которых бьют, напр.: человекоубийцы, разбойники, чародеи, гробокопатели. Они бывают наказываемы за собственные злодеяния; они бывают не биемы, как сыны, но наказываемы, как злодеи; а вы - как сыны (Злат.).
Adam Clarke: Commentary on the Bible - 1831
12:7: If ye endure chastening - If ye submit to his authority, humble yourselves under his hand, and pray for his blessing, you will find that he deals with you as beloved children, correcting you that he may make you partakers of his holiness.
God dealeth with you as with sons - He acknowledges by this that you belong to the family, and that he, as your Father, has you under proper discipline. It is a maxim among the Jewish rabbins that "the love which is not conjoined with reproof is not genuine."
Albert Barnes: Notes on the Bible - 1834
12:7: If ye endure chastening - That is, if you undergo, or are called to experience correction. It does not mean here, "if you endure it patiently; or if you bear up under it;" but "if you are chastised or corrected by God." The affirmation does not relate to the manner of bearing it, but to the fact that we are disciplined.
God dealeth with you as with sons - He does not cast you off and regard you as if you were in no way related to him.
For what son is he whom the father chasteneth not - That is, he evinces toward his son the care which shows that he sustains the relation of a father. If he deserves correction, he corrects him; and he aims by all proper means to exhibit the appropriate care and character of a father. And as we receive such attention from an earthly parent, we ought to expect to receive similar notice from our Father in heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:7: endure: Job 34:31, Job 34:32; Pro 19:18, Pro 22:15, Pro 23:13, Pro 23:14, Pro 29:15, Pro 29:17; Act 14:22
for what: Sa1 2:29, Sa1 2:34, Sa1 3:13; Kg1 1:6, Kg1 2:24, Kg1 2:25; Pro 13:24, Pro 29:15
John Gill
12:7 If ye endure chastening,.... In faith, with patience, with courage and constancy, with humility and reverence: there are many things which may encourage and animate the saints to endure it in such a manner; as that it is but a chastening, and the chastening of a father; it should be considered from whence it comes, and for what ends; that it comes from the Lord, and is for his glory, and their good; the example of Christ, and of other saints, should excite unto it. The Jews have a saying (q), that
"the doctrine of chastisements is silence;''
that is, they are to be patiently bore, and not murmured at. The Vulgate Latin, and all the Oriental versions, read the words as an exhortation; the former of these renders it, "persevere in discipline"; the Syriac version, "endure correction"; the Arabic version, "be ye patient in chastisement"; and the Ethiopic version, "endure your chastening": but then the word, "for", should be supplied in the next clause, as it is in the Syriac and Ethiopic versions, making that to be a reason, enforcing this,
for God dealeth with you as with sons: chastening is owning of them for his children, and it discovers them to be so, and shows that they continue such; he does not chasten them but when it is necessary; and whenever he does, it is in love and mercy, and for good, and in the best time, seasonably, and in measure:
for what son is he whom the father chasteneth not? no one can be named, not the Son of God himself; he had the chastisement of our peace upon him; nor the more eminent among the children of God, as Abraham, David, and others; nor any in any catalogue, or list of them, such as in the preceding chapter; not one in any age or period of time whatever, in any bodies, societies, or communities of them, either under the Old or New Testament.
(q) T. Bab. Beracot, fol. 62. 1.
John Wesley
12:7 Whom his father chasteneth not - When he offends.
Robert Jamieson, A. R. Fausset and David Brown
12:7 In Heb 12:7-8 the need of "chastening" or "discipline" is inculcated; in Heb 12:9, the duty of those to whom it is administered.
If--The oldest manuscripts read, "With a view to chastening (that is, since God's chastisement is with a view to your chastening, that is, disciplinary amelioration) endure patiently"; so Vulgate. ALFORD translates it as indicative, not so well, "It is for chastisement that ye are enduring."
dealeth with you--"beareth Himself toward you" in the very act of chastening.
what son is he--"What son is there" even in ordinary life? Much more God as to His sons (Is 48:10; Acts 14:22). The most eminent of God's saints were the most afflicted. God leads them by a way they know not (Is 42:16). We too much look at each trial by itself, instead of taking it in connection with the whole plan of our salvation, as if a traveller were to complain of the steepness and roughness of one turn in the path, without considering that it led him into green pastures, on the direct road to the city of habitation. The New Testament alone uses the Greek term for education (paideia), to express "discipline" or correction, as of a child by a wise father.
12:812:8: Զի եթէ առանց խրատու լինիցիք, որով ամենեքին բաժանորդք եղեն. ապա խո՛րթք իցէք՝ եւ ո՛չ որդիք[4854]։ [4854] Ոմանք. Խորթ իցէք։
8 որովհետեւ, եթէ մնաք առանց խրատի, որին բոլորն են բաժնեկից, ապա խորթ էք եւ ոչ թէ հարազատ որդի.
8 Իսկ եթէ դուք առանց խրատի ըլլաք, որուն ամէնքը մասնակից եղան, ուրեմն խո՛րթ էք դուք ու ո՛չ թէ որդիներ։
Զի եթէ առանց խրատու լինիցիք, որով ամենեքին բաժանորդք եղեն, ապա խորթք իցէք եւ ոչ որդիք:

12:8: Զի եթէ առանց խրատու լինիցիք, որով ամենեքին բաժանորդք եղեն. ապա խո՛րթք իցէք՝ եւ ո՛չ որդիք[4854]։
[4854] Ոմանք. Խորթ իցէք։
8 որովհետեւ, եթէ մնաք առանց խրատի, որին բոլորն են բաժնեկից, ապա խորթ էք եւ ոչ թէ հարազատ որդի.
8 Իսկ եթէ դուք առանց խրատի ըլլաք, որուն ամէնքը մասնակից եղան, ուրեմն խո՛րթ էք դուք ու ո՛չ թէ որդիներ։
zohrab-1805▾ eastern-1994▾ western am▾
12:88: Если же остаетесь без наказания, которое всем обще, то вы незаконные дети, а не сыны.
12:8  εἰ δὲ χωρίς ἐστε παιδείας ἧς μέτοχοι γεγόνασιν πάντες, ἄρα νόθοι καὶ οὐχ υἱοί ἐστε.
12:8. εἰ (If) δὲ (moreover) χωρίς (of-spaced) ἐστε (ye-be) παιδείας ( of-a-childing-of ) ἧς (of-which) μέτοχοι ( held-with ) γεγόνασι (they-hath-had-come-to-become) πάντες , ( all ,"ἄρα (thus) νόθοι ( bastarded ) καὶ (and) οὐχ (not) υἱοί (sons) ἐστε. (ye-be)
12:8. quod si extra disciplinam estis cuius participes facti sunt omnes ergo adulteri et non filii estisBut if you be without chastisement, whereof all are made partakers, then are you bastards and not sons.
8. But if ye are without chastening, whereof all have been made partakers, then are ye bastards, and not sons.
12:8. But if you are without that discipline in which all have become sharers, then you are of adultery, and you are not sons.
12:8. But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons.
But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons:

8: Если же остаетесь без наказания, которое всем обще, то вы незаконные дети, а не сыны.
12:8  εἰ δὲ χωρίς ἐστε παιδείας ἧς μέτοχοι γεγόνασιν πάντες, ἄρα νόθοι καὶ οὐχ υἱοί ἐστε.
12:8. quod si extra disciplinam estis cuius participes facti sunt omnes ergo adulteri et non filii estis
But if you be without chastisement, whereof all are made partakers, then are you bastards and not sons.
12:8. But if you are without that discipline in which all have become sharers, then you are of adultery, and you are not sons.
12:8. But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Как в семействах отцы не заботятся о детях незаконнорожденных... так и в настоящем случае. Потому, если не быть наказанными свойственно детям незаконнорожденным, то нужно радоваться наказанию, как знаку истинного родства (Злат.).
Adam Clarke: Commentary on the Bible - 1831
12:8: Then are ye bastards - This proceeds on the general fact, that bastards are neglected in their manners and education; the fathers of such, feeling little affection for, or obligation to regard, their spurious issue. But all that are legitimate children are partakers of chastisement or discipline; for the original word παιδεια does not imply stripes and punishments, but the whole discipline of a child, both at home and at school.
Albert Barnes: Notes on the Bible - 1834
12:8: But if ye be without chastisement - If you never meet with anything that is adapted to correct your faults; to subdue your temper; to chide your wanderings, it would prove that you were in the condition of illegitimate children - cast off and disregarded by their father.
Whereof all are partakers - All who are the true children of God.
Then are ye bastards, and not sons - The reference here is to the neglect with which such children are treated, and to the general want of care and discipline over them:
"Lost in the world's wide range; enjoin'd no aim,
Prescrib'd no duty, and assign'd no name."
Savage.
In the English law, a bastard is termed "nullius filius." Illegitimate children are usually abandoned by their father. The care of them is left to the mother, and the father endeavors to avoid all responsibility, and usually to be concealed and unknown. His own child he does not wish to recognize; he neither provides for him; nor instructs him; nor governs him; nor disciplines him. A father, who is worthy of the name, will do all these things. So Paul says it is with Christians. God has not cast them off. In every way he evinces toward them the character of a father. And if it should be that they passed along through life without any occurrence that would indicate the paternal care and attention designed to correct their faults, it would show that they never had been his children, but - were cast off and wholly disregarded. This is a beautiful argument; and we should receive every affliction as full proof that we are not forgotten by the High and Holy One who condescends to sustain to us the character, and to evince toward us, in our wanderings, the watchful care of a Father.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:8: Heb 12:6; Psa 73:1, Psa 73:14, Psa 73:15; Pe1 5:9, Pe1 5:10
John Gill
12:8 But if ye be without chastisement,.... Or have no affliction:
whereof all are partakers; that is, all the children of God; they are all alike children; they are all in a state of imperfection, and prone to sin; God has an impartial respect unto them: and though they are not all alike chastened, nor chastened at all times, yet none are exempted from chastisement, but have it in some way or another, and at some time or another.
Then are ye bastards, and not sons; all are not sons that are under a profession of religion; all that are under a profession of religion are not chastised; but then those are not the children of God, but the children of the world, of Satan, and of the antichristian harlot; for though all that are chastised are not children, yet all that are children are chastised: hence we learn, that outward peace and prosperity is not a note of a true church; and that such have reason to distrust their state, who know not what it is to have the chastising rod of God upon them; and that afflictions are rather arguments for than against sonship.
John Wesley
12:8 Of which all sons are partakers - More or less.
Robert Jamieson, A. R. Fausset and David Brown
12:8 if ye be without--excluded from participation in chastisement, and wishing to be so.
all--all sons: all the worthies enumerated in the eleventh chapter: all the witnesses (Heb 12:1).
are--Greek, "have been made."
then are ye bastards--of whom their fathers take no care whether they are educated or not; whereas every right-minded father is concerned for the moral well-being of his legitimate son. "Since then not to be chastised is a mark of bastardy, we ought [not to refuse, but] rejoice in chastisement, as a mark of our genuine sonship" [CHRYSOSTOM].
12:912:9: Զի եթէ ՚ի մարմնաւոր հարցն մերոց զոր ունիմք խրատիչս՝ պատկառե՛մք, ո՞րչափ եւս առաւել հնազանդեսցուք Հօրն հոգւոց՝ եւ կեցցուք[4855]։ [4855] Ոմանք. Զի թէ ՚ի մարմնա՛՛։
9 յիրաւի, եթէ պատկառում ենք մեր մարմնաւոր հայրերից, որոնք մեզ խրատում են, որչա՜փ եւս առաւել պէտք է հնազանդուենք հոգիների Հօրը, որ ապրենք.
9 Նաեւ մարմնաւոր հայրերէն, որ մեզ կը խրատեն, կը պատկառինք, որչա՞փ աւելի պիտի հնազանդինք հոգիներուն Հօրը ու ապրինք։
Զի եթէ ի մարմնաւոր հարցն մերոց զոր ունիմք խրատիչս` պատկառեմք, ո՜րչափ եւս առաւել հնազանդեսցուք Հօրն հոգւոց, եւ կեցցուք:

12:9: Զի եթէ ՚ի մարմնաւոր հարցն մերոց զոր ունիմք խրատիչս՝ պատկառե՛մք, ո՞րչափ եւս առաւել հնազանդեսցուք Հօրն հոգւոց՝ եւ կեցցուք[4855]։
[4855] Ոմանք. Զի թէ ՚ի մարմնա՛՛։
9 յիրաւի, եթէ պատկառում ենք մեր մարմնաւոր հայրերից, որոնք մեզ խրատում են, որչա՜փ եւս առաւել պէտք է հնազանդուենք հոգիների Հօրը, որ ապրենք.
9 Նաեւ մարմնաւոր հայրերէն, որ մեզ կը խրատեն, կը պատկառինք, որչա՞փ աւելի պիտի հնազանդինք հոգիներուն Հօրը ու ապրինք։
zohrab-1805▾ eastern-1994▾ western am▾
12:99: Притом, [если] мы, будучи наказываемы плотскими родителями нашими, боялись их, то не гораздо ли более должны покориться Отцу духов, чтобы жить?
12:9  εἶτα τοὺς μὲν τῆς σαρκὸς ἡμῶν πατέρας εἴχομεν παιδευτὰς καὶ ἐνετρεπόμεθα· οὐ πολὺ [δὲ] μᾶλλον ὑποταγησόμεθα τῶ πατρὶ τῶν πνευμάτων καὶ ζήσομεν;
12:9. εἶτα (If-to-the-ones) τοὺς (to-the-ones) μὲν (indeed) τῆς (of-the-one) σαρκὸς (of-a-flesh) ἡμῶν (of-us) πατέρας (to-fathers) εἴχομεν (we-were-holding) παιδευτὰς (to-childers-of) καὶ (and) ἐνετρεπόμεθα : ( we-were-turning-in ,"οὐ (not) πολὺ (to-much) μᾶλλον (more-such) ὑποταγησόμεθα (we-shall-have-been-arranged-under) τῷ (unto-the-one) πατρὶ (unto-a-Father) τῶν (of-the-ones) πνευμάτων (of-currentings-to) καὶ (and) ζήσομεν; (we-shall-life-unto?"
12:9. deinde patres quidem carnis nostrae habuimus eruditores et reverebamur non multo magis obtemperabimus Patri spirituum et vivemusMoreover, we have had fathers of our flesh for instructors, and we reverenced them. Shall we not much more obey the Father of spirits and live?
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?
12:9. Then, too, we have certainly had the fathers of our flesh as instructors, and we reverenced them. Should we not obey the Father of spirits all the more, and so live?
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?
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:

9: Притом, [если] мы, будучи наказываемы плотскими родителями нашими, боялись их, то не гораздо ли более должны покориться Отцу духов, чтобы жить?
12:9  εἶτα τοὺς μὲν τῆς σαρκὸς ἡμῶν πατέρας εἴχομεν παιδευτὰς καὶ ἐνετρεπόμεθα· οὐ πολὺ [δὲ] μᾶλλον ὑποταγησόμεθα τῶ πατρὶ τῶν πνευμάτων καὶ ζήσομεν;
12:9. deinde patres quidem carnis nostrae habuimus eruditores et reverebamur non multo magis obtemperabimus Patri spirituum et vivemus
Moreover, we have had fathers of our flesh for instructors, and we reverenced them. Shall we not much more obey the Father of spirits and live?
12:9. Then, too, we have certainly had the fathers of our flesh as instructors, and we reverenced them. Should we not obey the Father of spirits all the more, and so live?
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?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-10: Опять заимствует ободрение от собственных их страданий, которые они сами терпели... Если дети повинуются плотским родителям, то как не повиноваться Отцу Небесному? Притом здесь не в этом только различие и не в лицах только, но и в самых побуждениях и действиях. Не по одному и тому же побуждению наказывают Он и они (Бог и плотские родители)... Последние часто делают это для собственного удовольствия и не всегда имея в виду пользу, здесь же нельзя этого сказать, так как Бог делает это не из каких-нибудь собственных видов, а для вас, единственно для вашей пользы..., не для того, чтобы получить что-либо от нас, но чтобы дать нам..., чтобы мы сделались способными к принятию Его благ (Злат.). - "Иметь участие в святости Его..." - чтобы мы сделались достойными Его, по возможности. Он заботится, чтобы вы приняли, и употребляет все меры к тому, чтобы дать вам..., следовательно, наказание полезно, ибо доставляет святость. И, конечно, так. Ведь если оно истребляет леность, порочные пожелания, привязанность к предметам житейским, если оно сосредоточивает душу, если располагает ее презирать все здешнее, - а отсюда и происходит скорбь, - то не свято ли оно, не привлекает ли оно благодати Духа? (Злат.).
Adam Clarke: Commentary on the Bible - 1831
12:9: We have had fathers of our flesh - The fathers of our flesh, i.e. our natural parents, were correctors; and we reverenced them, notwithstanding their corrections often arose from whim or caprice: but shall we not rather be in subjection to the Father of spirits; to him from whom we have received both body and soul; who is our Creator, Preserver, and Supporter; to whom both we and our parents owe our life and our blessings; and who corrects us only for our profit; that we may live and be partakers of his holiness? The apostle in asking, Shall we not much rather be in subjection to the Father of spirits, and live? alludes to the punishment of the stubborn and rebellious son, Deu 21:18-21 : "If a man have a stubborn and rebellious son, who will not obey the voice of his father, or the voice of his mother, and that, when they have chastened him, will not hearken unto them; then shall his father and mother lay hold on him and bring him to the elders of the city, and they shall say, This our son is stubborn and rebellious; he will not obey our voice: and all the men of the city shall stone him with stones that he Die." Had he been subject to his earthly parents, he would have lived; because not subject, he dies. If we be subject to our heavenly Father, we shall Live, and be partakers of his holiness; if not, we shall Die, and be treated as bastards and not sons. This is the sum of the apostle's meaning; and the fact and the law to which he alludes.
Albert Barnes: Notes on the Bible - 1834
12:9: Furthermore - As an additional consideration to induce us to receive chastisement with submission. The argument in this verse is derived from the difference in the spirit and design with which we are corrected by God and by an earthly parent. In God everything is without any intermingling of passion or any improper feeling. In an earthly parent there is often much that is the result of hasty emotion, of an irascible temper, perhaps of the mere love of power. There is much that is inflicted without due reflection, and that produces only pain in the bosom of the parent himself in the recollection. Yet with all this imperfection of parental government, we were patient and unmurmuring. How much more should we submit to one whose paternal discipline is caused by no excited feeling; by no love of power; by no want of reflection, and which never furnishes occasion for regret!
Fathers of our flesh - Earthly fathers; those from whom we have derived our being here. They are contrasted here with God, who is called "the Father of spirits," not because the father does not sustain the paternal relation to the soul as well as the body, but to designate the nature of the dominion over us. The dominion of God is what pertains to a spiritual kingdom, having more direct reference to the discipline of the soul, and being designed to prepare us for the spiritual world; that of the earthly father pertains primarily to our condition here, and the discipline is designed to subdue our unruly passions, to teach us to restrain our appetites, to inculcate maxims of health and prosperity, and to pRev_ent those things which would impede our happiness in the present world. See, however, many curious instances of the manner in which these phrases were used by the Jewish writers, collected by Wetstein.
We gave them Rev_erence - We submitted to them; honored them; loved them. Painful at the time as correction may have been, yet when we have fully understood the design of it, we have loved them the more. The effect of such discipline, properly administered, is to produce real veneration for a parent - for he who in a timely and appropriate manner restrains his child is the only one who will secure ultimate Rev_erence and respect.
Shall we not much rather be in subjection - Since God's government is so much more perfect; since he has so much better right to control us; and since his administration is free from all the defects which attend parental discipline on earth, there is a much higher reason for bowing with submission and Rev_erence to him.
The Father of spirits - Thus, in Num 16:22, God is called "the God of the spirits of all flesh;" so also Num 27:16; compare Job 33:4. The idea seems to be that, as the soul is the most important part of man, this name is given to God by way of eminence, or he is eminently and supremely our Father. It was his to create the immortal part, and to that spirit which is never to die he sustains the relation of Father. The earthly father is parent to the man as mortal; God is the Father of man as immortal. God is himself a spirit. Angels and human souls, therefore, may be represented as especially his offspring. It is the highest designation which could be given to God to say that he is at the head of the universe of mind; not implying that he is not also at the head of the material universe, but designing to bring into view this high characteristic of the Almighty, that all created minds throughout the universe sustain to him the relation of children. To this Great Being we should, therefore, more cheerfully subject ourselves than to an earthly parent.
And live - Meaning that his fatherly chastisements are adapted to secure our spiritual life. He corrects us that he may promote our final happiness, and his inflictions are the means of saving us from eternal death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:9: fathers: Joh 3:6; Act 2:30; Rom 1:3, Rom 9:3, Rom 9:5
corrected: Heb 12:7
we gave: Exo 20:12; Lev 19:3; Deu 21:18-21, Deu 27:16; Pro 30:17; Eze 22:7; Eph 6:1-4
shall we not: Mal 1:6; Jam 4:7, Jam 4:10; Pe1 5:6
the Father: Num 16:22, Num 27:16; Job 12:10; Ecc 12:7; Isa 42:5, Isa 57:16; Zac 12:1
Geneva 1599
12:9 (6) 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?
(6) Thirdly, if all men yield this right to fathers, to whom next after God we owe this life, that they may rightfully correct their children, shall we not be much more subject to our Father, who is the author of spiritual and everlasting life?
John Gill
12:9 Furthermore, we have had fathers of our flesh,.... Earthly parents; who are so called, because they are the immediate causes and instruments of the generation of their children, and of their fleshly bodies and worldly beings; and to distinguish them from the Father of spirits: and this shows, that they have not the spirit or soul from them, only the flesh or body, and which is frail and corrupt; and therefore goes by this name.
Which corrected us; early, and at proper seasons, in love, and for instruction, and to prevent ruin, and death:
and we gave them reverence; by submitting to their correction, and hearkening to it; by taking shame to themselves, and acknowledging the offence committed; by retaining the same affection for them; and, by a carefulness not to offend for the future.
Shall we not much rather be in subjection to the Father of spirits, and live? that is, to God, who is so called; not because he is the Creator of angels, who are spirits; but because he is the Creator of the souls of men; the soul is the more noble and excellent part of man: it bears a resemblance to God; it is, the life of man, and is immortal; it is exceeding precious, and the redemption of it; this was at first immediately created by God; and he still continues to create souls, which he preserves in their being, and has the power of saving and destroying them. Besides, God may be so called, because he is the author and donor of all spiritual gifts, and particularly of regenerating grace; it is he who renews a right spirit in them, and puts a new spirit into them: now such ought to be in "subjection" to him; not only as creatures to a Creator, and as subjects to their prince: but as children to a father, and particularly to him, as and when correcting; they should bow to his sovereignty, resign to his will, be humble under his mighty hand, be still and quiet, and bear all patiently; the advantage arising from such a subjection is life: "and live"; or "that ye may live"; or "and ye shall live": more comfortably, and more to the glory of God, in communion and fellowship with him here, and in heaven to all eternity.
John Wesley
12:9 And we reverenced them - We neither despised nor fainted under their correction. Shall we not much rather - Submit with reverence and meekness To the Father of spirits - That we may live with him for ever. Perhaps these expressions, fathers of our flesh, and Father of spirits, intimate that our earthly fathers are only the parents of our bodies, our souls not being originally derived from them, but all created by the immediate power of God; perhaps, at the beginning of the world.
Robert Jamieson, A. R. Fausset and David Brown
12:9 fathers . . . which corrected us--rather as Greek, "We had the fathers of our flesh as correctors."
subjection--See the punishment of insubordination, Deut 21:18.
Father of spirits--contrasted with "the fathers of our flesh." "Generation by men is carnal, by God is spiritual" [BENGEL]. As "Father of spirits," He is both the Originator, and the Providential and Gracious Sustainer, at once of animal and spiritual life. Compare "and LIVE," namely, spiritually; also Heb 12:10, "that we might be partakers of His holiness" (2Pet 1:4). God is a spirit Himself, and the Creator of spirits like Himself, in contrast to men who are flesh, and the progenitors of flesh (Jn 3:6). Jesus our pattern "learned obedience" experimentally by suffering (Heb 5:8).
and live--and so, thereby live spiritually and eternally.
12:1012:10: Զի սոքա առ սակա՛ւ ժամանակս ըստ կամա՛ց իւրեանց խրատեն. իսկ նա՝ վասն օգտի, առ ՚ի ընդունելո՛յ զսրբութիւն նորա[4856]։ [4856] Ոմանք. Առ ՚ի յընդունելոյ։
10 քանի որ սրանք մի փոքր ժամանակ եւ ըստ իրենց կամեցողութեան են խրատում, իսկ Նա՝ մեր օգտի համար, որպէսզի հաղորդակից լինենք նրա սրբութեանը:
10 Վասն զի անոնք քիչ օրեր մեզ կը խրատեն իրենց հաճոյ երեւցածին պէս, բայց Աստուած մեր օգտին համար՝ որպէս զի իր սրբութեանը հաղորդակցինք։
Զի սոքա առ սակաւ ժամանակս ըստ կամաց իւրեանց խրատեն. իսկ նա վասն օգտի, առ ի յընդունելոյ զսրբութիւն նորա:

12:10: Զի սոքա առ սակա՛ւ ժամանակս ըստ կամա՛ց իւրեանց խրատեն. իսկ նա՝ վասն օգտի, առ ՚ի ընդունելո՛յ զսրբութիւն նորա[4856]։
[4856] Ոմանք. Առ ՚ի յընդունելոյ։
10 քանի որ սրանք մի փոքր ժամանակ եւ ըստ իրենց կամեցողութեան են խրատում, իսկ Նա՝ մեր օգտի համար, որպէսզի հաղորդակից լինենք նրա սրբութեանը:
10 Վասն զի անոնք քիչ օրեր մեզ կը խրատեն իրենց հաճոյ երեւցածին պէս, բայց Աստուած մեր օգտին համար՝ որպէս զի իր սրբութեանը հաղորդակցինք։
zohrab-1805▾ eastern-1994▾ western am▾
12:1010: Те наказывали нас по своему произволу для немногих дней; а Сей--для пользы, чтобы нам иметь участие в святости Его.
12:10  οἱ μὲν γὰρ πρὸς ὀλίγας ἡμέρας κατὰ τὸ δοκοῦν αὐτοῖς ἐπαίδευον, ὁ δὲ ἐπὶ τὸ συμφέρον εἰς τὸ μεταλαβεῖν τῆς ἁγιότητος αὐτοῦ.
12:10. οἱ (The-ones) μὲν (indeed) γὰρ (therefore) πρὸς (toward) ὀλίγας ( to-little ) ἡμέρας (to-days) κατὰ (down) τὸ (to-the-one) δοκοῦν (to-thinking-unto) αὐτοῖς (unto-them) ἐπαίδευον, (they-were-childing-of) ὁ (the-one) δὲ (moreover) ἐπὶ (upon) τὸ (to-the-one) συμφέρον (to-bearing-together) εἰς (into) τὸ (to-the-one) μεταλαβεῖν (to-have-had-taken-with) τῆς (of-the-one) ἁγιότητος (of-a-hallow-belongness) αὐτοῦ. (of-it)
12:10. et illi quidem in tempore paucorum dierum secundum voluntatem suam erudiebant nos hic autem ad id quod utile est in recipiendo sanctificationem eiusAnd they indeed for a few days, according to their own pleasure, instructed us: but he, for our profit, that we might receive his sanctification.
10. For they verily for a few days chastened as seemed good to them; but he for profit, that may be partakers of his holiness.
12:10. And indeed, for a few days and according to their own wishes, they instructed us. But he does so to our benefit, so that we may receive his sanctification.
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.
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:

10: Те наказывали нас по своему произволу для немногих дней; а Сей--для пользы, чтобы нам иметь участие в святости Его.
12:10  οἱ μὲν γὰρ πρὸς ὀλίγας ἡμέρας κατὰ τὸ δοκοῦν αὐτοῖς ἐπαίδευον, ὁ δὲ ἐπὶ τὸ συμφέρον εἰς τὸ μεταλαβεῖν τῆς ἁγιότητος αὐτοῦ.
12:10. et illi quidem in tempore paucorum dierum secundum voluntatem suam erudiebant nos hic autem ad id quod utile est in recipiendo sanctificationem eius
And they indeed for a few days, according to their own pleasure, instructed us: but he, for our profit, that we might receive his sanctification.
12:10. And indeed, for a few days and according to their own wishes, they instructed us. But he does so to our benefit, so that we may receive his sanctification.
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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
12:10: For - a few days - The chastisement of our earthly parents lasted only a short time; that of our heavenly Father will also be but a short time, if we submit: and as our parents ceased to correct when we learned obedience; so will our heavenly Father when the end for which he sent the chastisement is accomplished. God delights not in the rod; judgment is his strange work.
Albert Barnes: Notes on the Bible - 1834
12:10: For they verily for a few days - That is, with reference to a few days (πρὸς pros}}; or it was a chastisement that had reference mainly to this short life. The apostle seems to bring in this circumstance to contrast the dealings of earthly parents with those of God. One of the circumstances is, that the corrections of earthly parents had a much less important object than those of God. They related to this life - a life so brief that it may be said to continue but a "few days." Yet, in order to secure the benefit to be derived for so short a period from fatherly correction, we submitted without complaining. Much more cheerfully ought we to submit to that discipline from the hand of our heavenly Father which is designed to extend its benefits through eternity. This seems to me to afford a better sense than that adopted by Prof. Stuart and others, that it means "during our childhood or minority;" or than that proposed by Doddridge, that it refers both to our earthly parents and to our heavenly Father.
After their own pleasure - Margin, "as seemed good, or meet to them." Meaning that it was sometimes done arbitrarily, or from caprice, or under the influence of passion. This is an additional reason why we should submit to God. We submitted to our earthly parents, though their correction was sometimes passionate, and was designed to gratify their own pleasure rather than to promote our good. There is much of this kind of punishment in families; but there is none of it under the administration of God.
But he for our profit - Never from passion, from caprice, from the love of power or superiority, but always for our good. The exact benefit which he designs to produce we may not be able always to understand, but we may be assured that no other cause influences him than a desire to promote our real welfare, and as he can never be mistaken in regard to the proper means to secure that, we may be assured that our trials are always adapted to that end.
That we might be partakers of his holiness - Become so holy that it may be said that we are partakers of the very holiness of God; compare Pe2 1:4. This is the elevated object at which God aims by our trials. It is not that he delights to produce pain; not that he envies us and would rob us of our little comforts; not that he needs what we prize to increase his own enjoyment, and therefore rudely takes it away; and not that he acts from caprice - now conferring a blessing and then withdrawing it without any reason: it is, that he may make us more pure and holy, and thus promote our own best interest. To be holy as God is holy; to be so holy that it may be said that we "are partakers of his holiness," is a richer blessing than health, and property, and friends, without it; and when by the exchange of the one we acquire the other, we have secured infinitely more than we have lost. To obtain the greater good we should be willing to part with the less; to secure the everlasting friendship and favour of God we should be willing, if necessary, to surrender the last farthing of our property; the last friend that is left us; the last feeble and fluttering pulsation of life in our veins.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:10: after their own pleasure: or, as seemed good, or meet, to them
but he: Heb 12:5, Heb 12:6
partakers: Lev 11:44, Lev 11:45, Lev 19:2; Psa 17:15; Eze 36:25-27; Eph 4:24, Eph 5:26, Eph 5:27; Col 1:22; Tit 2:14; Pe1 1:15, Pe1 1:16, Pe1 2:5, Pe1 2:9; Pe2 1:4
Geneva 1599
12:10 (7) 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.
(7) An amplification of the same argument: Those fathers have corrected us after their fancy, for some frail and temporary good: but God chastens and instructs us for our singular good to make us partakers of his holiness: which although our senses do not presently perceive it, yet the end of the matter proves it.
John Gill
12:10 For they verily for a few days chastened us,.... Which respects not the minority of children, during which time they are under the correction of parents, and which is but a few days; nor the short life of parents; but rather the end which parents have in chastening their children, which is their temporal good, and which lasts but for a few days; which sense the opposition in the latter part of the text requires: and this they do
after their own pleasure: not to please and delight themselves in the pains and cries of their children, which would be brutish and inhuman; though corrections are too often given to gratify the passions; nor merely in an arbitrary way, and when they please; but the sense is, they correct as seems good unto them; in the best way and manner; to the best of their judgments, which are fallible:
but he for our profit; saints are no losers by afflictions; they lose nothing but their dross and tin; they do not lose the love of God; nor their interest in the covenant of grace; nor the presence of God; nor grace in their own hearts; nor spiritual peace and comfort: on the contrary, they are real gainers by them; their graces gain by them fresh lustre and glory; they obtain a greater degree of spiritual knowledge; and a larger stock of experience; and are hereby restored to their former state, duty, and zeal; and become more conformable to Christ; yea, their afflictions conduce to their future glory; many are the profits arising from them. The Alexandrian copy reads in the plural number, "profits": particularly God's end in chastening of his children is,
that we might be partakers of his holiness; not the essential holiness of God, which is incommunicable; but a communicative holiness of his, which it is his determining will his people should have: it comes from him, from whom every good and perfect gift does; it is in Christ for them, and is received out of his fulness; and is wrought in them by the Spirit; and it bears a resemblance to the divine nature: now men are naturally destitute of this holiness; they have it not by nature, but by participation; as God's gift; and they first partake of it in regeneration; and here an increase of it is designed, a gradual participation of it; and it may include perfect holiness in heaven: afflictions are designed as means to bring persons to this end; to bring them to a sense of sin, an acknowledgment of it, an aversion to it, and to a view of pardon of it; to purge it away; to wean the saints from this world; to increase their grace, and lead them on to a perfect state of glory, where there will be no more sin, and no more sorrow.
John Wesley
12:10 For they verily for a few days - How few are even all our day on earth! Chastened us as they thought good - Though frequently they erred therein, by too much either of indulgence or severity. But he always, unquestionably, for our profit, that we may be partakers of his holiness - That is, of himself and his glorious image.
Robert Jamieson, A. R. Fausset and David Brown
12:10 Showing wherein the chastisement of our heavenly Father is preferable to that of earthly fathers.
for a few days--that is, with a view to our well-being in the few days of our earthly life: so the Greek.
after their own pleasure--Greek, "according to what seemed fit to themselves." Their rule of chastening is what may seem fit to their own often erring judgment, temper, or caprice. The two defects of human education are: (1) the prevalence in it of a view to the interests of our short earthly term of days; (2) the absence in parents of the unerring wisdom of our heavenly Father. "They err much at one time in severity, at another in indulgence [1Kings 3:13; Eph 6:4], and do not so much chasten as THINK they chasten" [BENGEL].
that we might be partakers of his holiness--becoming holy as He is holy (Jn 15:2). To become holy like God is tantamount to being educated for passing eternity with God (Heb 12:14; 2Pet 1:4). So this "partaking of God's holiness" stands in contrast to the "few days" of this life, with a view to which earthly fathers generally educate their sons.
12:1112:11: Ամենայն խրատ առ ժամանակն ո՛չ ուրախութեան թուի՝ այլ տրտմութեա՛ն. բայց յետոյ պտո՛ւղ խաղաղութեան՝ նովաւ կրթեցելոցն հատուցանէ յարդարութիւն[4857]։ [4857] Ոմանք. Խրատ ոչ առ ժամանակն ուրախութիւն թուի, այլ տրտմութիւն... կրթելոցն հատուցանէ արդարութիւն։
11 Ամէն խրատ տուեալ պահին ուրախութիւն չի թւում, այլ՝ տրտմութիւն, բայց յետոյ արդարութեան խաղաղարար պտուղն է հատուցում նրանով դաստիարակուածներին:
11 Յիրաւի ամէն խրատ նոյն ատեն ուրախարար չի թուիր, հապա տրտմարար, բայց ետքը արդարութեան խաղաղարար պտուղը կը հատուցանէ անով վարժուողներուն։
Ամենայն խրատ առ ժամանակն ոչ ուրախութեան թուի, այլ` տրտմութեան, բայց յետոյ պտուղ խաղաղութեան նովաւ կրթեցելոցն հատուցանէ յարդարութիւն:

12:11: Ամենայն խրատ առ ժամանակն ո՛չ ուրախութեան թուի՝ այլ տրտմութեա՛ն. բայց յետոյ պտո՛ւղ խաղաղութեան՝ նովաւ կրթեցելոցն հատուցանէ յարդարութիւն[4857]։
[4857] Ոմանք. Խրատ ոչ առ ժամանակն ուրախութիւն թուի, այլ տրտմութիւն... կրթելոցն հատուցանէ արդարութիւն։
11 Ամէն խրատ տուեալ պահին ուրախութիւն չի թւում, այլ՝ տրտմութիւն, բայց յետոյ արդարութեան խաղաղարար պտուղն է հատուցում նրանով դաստիարակուածներին:
11 Յիրաւի ամէն խրատ նոյն ատեն ուրախարար չի թուիր, հապա տրտմարար, բայց ետքը արդարութեան խաղաղարար պտուղը կը հատուցանէ անով վարժուողներուն։
zohrab-1805▾ eastern-1994▾ western am▾
12:1111: Всякое наказание в настоящее время кажется не радостью, а печалью; но после наученным через него доставляет мирный плод праведности.
12:11  πᾶσα δὲ παιδεία πρὸς μὲν τὸ παρὸν οὐ δοκεῖ χαρᾶς εἶναι ἀλλὰ λύπης, ὕστερον δὲ καρπὸν εἰρηνικὸν τοῖς δι᾽ αὐτῆς γεγυμνασμένοις ἀποδίδωσιν δικαιοσύνης.
12:11. πᾶσα (All) μὲν (indeed) παιδεία (a-childing-of) πρὸς (toward) μὲν (indeed) τὸ (to-the-one) παρὸν (to-being-beside) οὐ (not) δοκεῖ (it-thinketh-unto) χαρᾶς (of-a-joy) εἶναι (to-be,"ἀλλὰ (other) λύπης, (of-a-saddening,"ὕστερον (to-latter) δὲ (moreover) καρπὸν (to-a-fruit) εἰρηνικὸν (to-peace-belonged-of) τοῖς (unto-the-ones) δι' (through) αὐτῆς (of-it) γεγυμνασμένοις ( unto-having-had-come-to-be-stripped-to ) ἀποδίδωσιν (it-giveth-off) δικαιοσύνης. (of-a-course-belongedness)
12:11. omnis autem disciplina in praesenti quidem videtur non esse gaudii sed maeroris postea autem fructum pacatissimum exercitatis per eam reddit iustitiaeNow all chastisement for the present indeed seemeth not to bring with it joy, but sorrow: but afterwards it will yield to them that are exercised by it the most peaceable fruit of justice.
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, of righteousness.
12:11. Now every discipline, in the present time, does not seem a gladness, of course, but a grief. But afterwards, it will repay a most peaceful fruit of justice to those who become trained in it.
12:11. 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.
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:

11: Всякое наказание в настоящее время кажется не радостью, а печалью; но после наученным через него доставляет мирный плод праведности.
12:11  πᾶσα δὲ παιδεία πρὸς μὲν τὸ παρὸν οὐ δοκεῖ χαρᾶς εἶναι ἀλλὰ λύπης, ὕστερον δὲ καρπὸν εἰρηνικὸν τοῖς δι᾽ αὐτῆς γεγυμνασμένοις ἀποδίδωσιν δικαιοσύνης.
12:11. omnis autem disciplina in praesenti quidem videtur non esse gaudii sed maeroris postea autem fructum pacatissimum exercitatis per eam reddit iustitiae
Now all chastisement for the present indeed seemeth not to bring with it joy, but sorrow: but afterwards it will yield to them that are exercised by it the most peaceable fruit of justice.
12:11. Now every discipline, in the present time, does not seem a gladness, of course, but a grief. But afterwards, it will repay a most peaceful fruit of justice to those who become trained in it.
12:11. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Принимающие горькие лекарства сначала испытывают неприятное чувство, а потом чувствуют пользу. Такова и добродетель, таков и порок: в последнем испытывается сначала удовольствие, а потом скорбь; в первой - сначала скорбь, а потом удовольствие. И, однако, то и другое неравно; совершенно не одно и тоже - наперед испытать скорбь, а после - удовольствие, или - испытать наперед удовольствие, а после - скорбь. Почему? Потому что в последнем случае ожидание будущей скорби уменьшает настоящее удовольствие, а в первом - ожидание предстоящего удовольствия много ослабляет настоящую скорбь, так что иногда там не чувствуется даже никакого удовольствия, а здесь - никакой скорби. Впрочем, не в этом только отношении есть различие, но и в другом - в том именно, что неравны относительно продолжительности времени, но одно меньше, а другие - гораздо больше... Отсюда Павел и заимствует утешение... Вы скорбите? - говорит он. Это понятно: таково всегда наказание, с этого оно начинается..., кажется не радостью (следовательно, не есть на самом деле).... за то после наученным через него, т.е. долго терпевшим и страдавшим, доставляет мирный плод праведности, слав.: плоды мирны (karpon eirhnikon) = выражая так великое их множество (Злат.).
Adam Clarke: Commentary on the Bible - 1831
12:11: No chastening for the present seemeth to be joyous - Neither correction, wholesome restraint, domestic regulations, nor gymnastic discipline, are pleasant to them that are thus exercised; but it is by these means that obedient children, scholars, and great men are made. And it is by God's discipline that Christians are made. He who does not bear the yoke of Christ is good for nothing to others, and never gains rest to his own soul.
The peaceable fruit of righteousness - i.e. The joyous, prosperous fruits; those fruits by which we gain much, and through which we are made happy.
Exercised thereby - Γεγυμνασμενοις· To the trained. There is still an allusion to the Grecian games; and in the word before us to those gymnastic exercises by which the candidates for the prizes were trained to the different kinds of exercises in which they were to contend when the games were publicly opened.
Albert Barnes: Notes on the Bible - 1834
12:11: Now no chastening for the present seemeth to be joyous, but grievous - It does not impart pleasure, nor is this its design. All chastisement is intended to produce pain, and the Christian is as sensitive to pain as others. His religion does not blunt his sensibilities and make him a stoic, but it rather increases his susceptibility to suffering. The Lord Jesus, probably, felt pain, reproach, and contempt more keenly than any other human being ever did; and the Christian feels the loss of a child, or physical suffering, as keenly as anyone. But while religion does not render him insensible to suffering, it does two things:
(1) it enables him to bear the pain without complaining; and,
(2) it turns the affliction into a blessing on his soul. "Nevertheless afterward." In future life. The effect is seen in a pure life, and in a more entire devotedness to God. We are not to look for the proper fruits of affliction while we are suffering, but "afterward."
It yieldeth the peaceable fruit of righteousness - It is a tree that bears good fruit, and we do not expect the fruit to form and ripen at once. It may be long maturing, but it will be rich and mellow when it is ripe. It frequently requires a long time before all the results of affliction appear - as it requires months to form and ripen fruit. Like fruit it may appear at first sour, crabbed, and unpalatable; but it will be at last like the ruddy peach or the golden orange. When those fruits are ripened, they are:
(1) fruits of "righteousness." They make us more holy, more dead to sin and the world, and more alive to God. And they are
(2) "peaceable." They produce peace, calmness, submission in the soul. They make the heart more tranquil in its confidence in God, and more disposed to promote the religion of peace.
The apostle speaks of this as if it were a universal truth in regard to Christians who are afflicted. And it is so. There is no Christian who is not ultimately benefited by trials, and who is not able at some period subsequently to say, "It was good for me that I was afflicted. Before I was afflicted I went astray; but now have I kept thy word." When a Christian comes to die, he does not feel that he has had one trial too many, or one which he did not deserve. He can then look back and see the effect of some early trial so severe that he once thought he could hardly endure it, spreading a hallowed influence over his future years, and scattering its golden fruit all along the pathway of life. I have never known a Christian who was not benefited by afflictions; I have seen none who was not able to say that his trials produced some happy effect on his religious character, and on his real happiness in life. If this be so, then no matter how severe our trials, we should submit to them without a complaint. The more severe they are, the more we shall yet be blessed - on earth or in heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:11: no chastening: Psa 89:32, Psa 118:18; Pro 15:10, Pro 19:18
nevertheless: Heb 12:5, Heb 12:6, Heb 12:10
peaceable: Psa 119:165; Isa 32:17; Rom 5:3-5, Rom 14:17; Co2 4:17; Gal 5:22, Gal 5:23; Jam 3:17, Jam 3:18
exercised: Heb 5:14; Ti1 4:7, Ti1 4:8; Pe2 2:14 *Gr.
John Gill
12:11 Now no chastening for the present seemeth to be joyous,.... These words anticipate an objection, taken from the grief and sorrow that comes by afflictions; and therefore how should they be for profit and advantage? The apostle answers, by granting that no affliction "seemeth" to be joyous, in outward appearance to flesh and blood, and according to the judgment of carnal sense and reason; in this view of afflictions, it must be owned, they do not appear to be matter, cause, or occasion of joy; though they really are, when viewed by faith, and judged of by sanctified reason; for they are tokens of the love of God and Christ; are evidences of sonship; and work together either for the temporal, or spiritual, or eternal good of the saints: and so likewise indeed "for the present time", either while under them, or in the present state of things, they seem so; but hereafter, either now when they are over; or however in the world to come, when the grace, goodness, wisdom, and power of God in them, in supporting under them, bringing out of them, and the blessed effects, and fruits of them, will be discerned, they will be looked upon with pleasure: but for the present, and when carnal sense and reason prevail, it must be allowed, that they are not matter of joy,
but grievous; or matter, cause, and occasion of grief; they cause pain and grief to the afflicted, and to their friends and relations about them; and especially, they are very grieving, and occasion heaviness, and are grievous to be borne, when soul troubles attend them; when God hides his face, and the soul is filled with a sense of wrath, looking upon the chastening, as being in wrath and hot displeasure; when Satan is let loose, and casts his fiery darts thick and fast; and when the soul has lost its views of interest in the love of God, and in the grace of Christ, and in eternal glory and happiness.
Nevertheless, afterwards it yieldeth the peaceable fruit of righteousness unto them that are exercised thereby: who are used unto afflictions; "trained" up and instructed in the school of afflictions, as the word may signify; in which many useful lessons of faith and hope, patience and experience, humility, self-denial; and resignation of will, are learned: and to such afflictions yield "the fruit of peace"; external peace and prosperity sometimes follow upon them; and oftentimes internal peace is enjoyed in them; and they always issue to such in eternal peace and everlasting happiness; and this peace arises from the "righteousness" of Christ, laid hold upon by faith, which produces a true conscience peace, and entitles to that everlasting joy and rest which remains for the people of God. Moreover, the fruit of holiness may be designed, which saints by afflictions are made partakers of, and the peace enjoyed in that; for there is a peace, which though it does not spring from, yet is found in the ways of righteousness; and though this peace may not be had for the present, or while the affliction lasts, yet it is experienced "afterwards"; either after the affliction is over in the present life, or however in eternity, when the saints enter into peace; for the end of such dispensations, and of the persons exercised by them, is peace,
John Wesley
12:11 Now all chastening - Whether from our earthly or heavenly Father, Is for the present grievous, yet it yieldeth the peaceable fruit of righteousness - Holiness and happiness. To them that are exercised thereby - That receive this exercise as from God, and improve it according to his will.
Robert Jamieson, A. R. Fausset and David Brown
12:11 joyous . . . grievous--Greek, "matter of joy . . . matter of grief." The objection that chastening is grievous is here anticipated and answered. It only seems so to those being chastened, whose judgments are confused by the present pain. Its ultimate fruit amply compensates for any temporary pam. The real object of the fathers in chastening is not that they find pleasure in the children's pain. Gratified wishes, our Father knows, would often be our real curses.
fruit of righteousness--righteousness (in practice, springing from faith) is the fruit which chastening, the tree yields (Phil 1:11). "Peaceable" (compare Is 32:17): in contrast to the ordeal of conflict by which it has been won. "Fruit of righteousness to be enjoyed in peace after the conflict" [THOLUCK]. As the olive garland, the emblem of peace as well as victory, was put on the victor's brow in the games.
exercised thereby--as athletes exercised in training for a contest. Chastisement is the exercise to give experience, and make the spiritual combatant irresistibly victorious (Rom 5:3). "Oh, happy the servant for whose improvement his Lord is earnest, with whom he deigns to be angry, whom He does not deceive by dissembling admonition" (withholding admonition, and so leading the man to think he needs it not)! [TERTULLIAN, Patience, 11]. Observe the "afterwards"; that is the time often when God works.
12:1212:12: Վասն որոյ զձեռս լքեալս՝ եւ զծունկս կթոտս՝ հաստատեցէ՛ք.
12 Ուստի ամրացրէ՛ք թուլացած ձեռքերը եւ կթոտած ծնկները.
12 Ուստի թուլցած ձեռքերը ու տկար ծունկերը հաստատեցէ՛ք
Վասն որոյ զձեռս լքեալս եւ զծունկս կթոտս հաստատեցէք:

12:12: Վասն որոյ զձեռս լքեալս՝ եւ զծունկս կթոտս՝ հաստատեցէ՛ք.
12 Ուստի ամրացրէ՛ք թուլացած ձեռքերը եւ կթոտած ծնկները.
12 Ուստի թուլցած ձեռքերը ու տկար ծունկերը հաստատեցէ՛ք
zohrab-1805▾ eastern-1994▾ western am▾
12:1212: Итак укрепите опустившиеся руки и ослабевшие колени
12:12  διὸ τὰς παρειμένας χεῖρας καὶ τὰ παραλελυμένα γόνατα ἀνορθώσατε,
12:12. Διὸ (Through-which) τὰς ( to-the-ones ) παρειμένας ( to-having-had-come-to-be-sent-beside ) χεῖρας ( to-hands ) καὶ ( and ) τὰ ( to-the-ones ) παραλελυμένα ( to-having-had-come-to-be-loosed-beside ) γόνατα ( to-knees ) ἀνορθώσατε , ( ye-should-have-en-straightly-jutted-up ,"
12:12. propter quod remissas manus et soluta genua erigiteWherefore, lift up the hands which hang down and the feeble knees:
12. Wherefore lift up the hands that hang down, and the palsied knees;
12:12. Because of this, lift up your lazy hands and your lax knees,
12:12. Wherefore lift up the hands which hang down, and the feeble knees;
Wherefore lift up the hands which hang down, and the feeble knees:

12: Итак укрепите опустившиеся руки и ослабевшие колени
12:12  διὸ τὰς παρειμένας χεῖρας καὶ τὰ παραλελυμένα γόνατα ἀνορθώσατε,
12:12. propter quod remissas manus et soluta genua erigite
Wherefore, lift up the hands which hang down and the feeble knees:
12:12. Because of this, lift up your lazy hands and your lax knees,
12:12. Wherefore lift up the hands which hang down, and the feeble knees;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-13: Говорит как бы скороходам, бойцам и ратоборцам. Видишь ли, как он вооружает их, как возбуждает их... Если наказание происходит от любви и благопопечительности в ведет к доброму концу, - как доказал он и делами, и словами, и всем, - то для чего вы ослабеваете? Так делают только отчаявшиеся, не подкрепляемые надеждою на будущее. Идите, говорит, прямо, чтобы хромающее не кривилось более, но пришло в прежнее состояние... Видишь, что от нас зависит совершенно исцелиться... (Злат.).
Adam Clarke: Commentary on the Bible - 1831
12:12: Wherefore lift up the hands - The apostle refers to Isa 35:3. The words are an address to persons almost worn out with sickness and fatigue, whose hands hang down, whose knees shake, and who are totally discouraged. These are exhorted to exert themselves, and take courage, with the assurance that they shall infallibly conquer if they persevere.
Albert Barnes: Notes on the Bible - 1834
12:12: Wherefore - In view of the facts which have been now stated - that afflictions are sent from God, and are evidences of his paternal watchfulness.
Lift up the hands which hang down - As if from weariness and exhaustion. Renew your courage; make a new effort to bear them. The hands fall by the side when we are exhausted with toil, or worn down by disease; see the notes on Isa 35:3, from which place this exhortation is taken.
And the feeble knees - The knees also become enfeebled by long effort, and tremble as if their strength were gone. Courage and resolution may do much, however, to make them firm, and it is to this that the apostle exhorts those to whom he wrote. They were to make every effort to bear up under their trials. The hope of victory will do much to strengthen one almost exhausted in battle; the desire to reach home invigorates the frame of the weary traveler. So it is with the Christian. In persecution, and sickness, and bereavement, he may be ready to sink under his burdens. The hands fall, and the knees tremble, and the heart sinks within us. But confidence in God, and the hope of heaven, and the assurance that all this is for our good, will reinvigorate the enfeebled frame, and enable us to bear what we once supposed would crush us to the dust. A courageous mind braces a feeble body, and hope makes it fresh for new conflicts.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:12: Heb 12:3, Heb 12:5; Job 4:3, Job 4:4; Isa 35:3; Eze 7:17, Eze 21:7; Dan 5:6; Nah 2:10; Th1 5:14
Geneva 1599
12:12 (8) Wherefore lift up the hands which (d) hang down, and the feeble knees;
(8) The conclusion: we must go forward courageously and keep always a right course and (as far forth as we may) without any staggering or stumbling.
(d) The description of a man that is out of heart and completely discouraged.
John Gill
12:12 These words may be considered as spoken to the Hebrews, with respect to themselves; accordingly, the Syriac version reads, "your hands", and "your knees"; who were sluggish, and inactive in prayer, in hearing the word, in attendance on ordinances, in holding fast their profession, and in the performance of those things which adorn it; they were weary and fatigued with weights and burdens of sins and afflictions; and were faint, fearful, and timorous, through distrust of the promised good, because of their persecutions, being in present distress, and in a view of approaching danger, with which they might be surprised, as well as affected with their present afflictions: and then the exhortation to "lift up the hands which hang down, and the feeble knees", is to be active in every duty; to be courageous against every enemy: to bear patiently every burden; to take heart, and be of good cheer under every afflictive providence: or else they may be considered as an exhortation to them with respect to others, which seems to be most agreeable to Is 35:3 from whence they are taken; and then what is signified in them is done by sympathizing with persons in distress; by speaking comfortably to them, and by bearing their burdens.
John Wesley
12:12 Wherefore lift up the hands - Whether your own or your brethren's. That hang down - Unable to continue the combat. And the feeble knees - Unable to continue the race. Is 35:3.
Robert Jamieson, A. R. Fausset and David Brown
12:12 He addresses them as runners in a race, and pugilists, and warriors [CHRYSOSTOM]. The "wherefore" is resumed from Heb 12:1.
lift up--In Is 35:3, from which Paul here quotes, it is, "Strengthen ye the weak hands." The hand is the symbol of one's strength. ALFORD translates, "Put straight again the relaxed hands." English Version expresses the sense well.
feeble--literally, "paralyzed"; a word used only by Luke, Paul's companion, in the New Testament. The exhortation has three parts: the first relates to ourselves, Heb 12:12-13; the second, to others, Heb 12:14, "peace with all men"; the third, to God, "holiness, without which," &c. The first is referred to in Heb 12:15, "test any man fail of the grace of God"; the second in the words, "lest any root of bitterness," &c.; the third in Heb 12:16, "Lest there be any fornicator or profane person," &c. This threefold relation often occurs in Paul's Epistles. Compare Note, see on Tit 2:12, "soberly, righteously, and godly." The Greek active verb, not the middle or reflexive, requires the sense to be, Lift up not only your own hands and knees, but also those of your brethren (compare Heb 12:15; Is 35:4).
12:1312:13: եւ զշաւիղս ուղի՛ղս արարէք ոտից ձերոց, զի մի՛ որ կաղն իցէ գլորիցի, այլ մանաւանդ բժշկեսցի՛[4858]։ [4858] Ոմանք. Ուղիղ արարէք... գլորիցէ։
13 քայլեցէ՛ք ուղիղ արահետներով, որպէսզի, ով կաղ է, չգլորուի, այլ մանաւանդ՝ բժշկուի:
13 Եւ շիտակ ճամբաներ փնտռեցէ՛ք ձեր ոտքերուն, որ չըլլայ թէ ան որ կաղ է՝ խոտորի*, այլ՝ մանաւանդ բժշկուի։
եւ զշաւիղս ուղիղս արարէք ոտից ձերոց, զի մի՛ որ կաղն իցէ` գլորիցի, այլ մանաւանդ բժշկեսցի:

12:13: եւ զշաւիղս ուղի՛ղս արարէք ոտից ձերոց, զի մի՛ որ կաղն իցէ գլորիցի, այլ մանաւանդ բժշկեսցի՛[4858]։
[4858] Ոմանք. Ուղիղ արարէք... գլորիցէ։
13 քայլեցէ՛ք ուղիղ արահետներով, որպէսզի, ով կաղ է, չգլորուի, այլ մանաւանդ՝ բժշկուի:
13 Եւ շիտակ ճամբաներ փնտռեցէ՛ք ձեր ոտքերուն, որ չըլլայ թէ ան որ կաղ է՝ խոտորի*, այլ՝ մանաւանդ բժշկուի։
zohrab-1805▾ eastern-1994▾ western am▾
12:1313: и ходите прямо ногами вашими, дабы хромлющее не совратилось, а лучше исправилось.
12:13  καὶ τροχιὰς ὀρθὰς ποιεῖτε τοῖς ποσὶν ὑμῶν, ἵνα μὴ τὸ χωλὸν ἐκτραπῇ, ἰαθῇ δὲ μᾶλλον.
12:13. καὶ (and) τροχιὰς ( to-circuiteeings-unto ) ὀρθὰς ( to-straight-jutted ) ποιεῖτε ( ye-should-do-unto ) τοῖς ( unto-the-ones ) ποσὶν ( unto-feet ) ὑμῶν, (of-ye,"ἵνα (so) μὴ (lest) τὸ (the-one) χωλὸν (lame) ἐκτραπῇ, (it-might-have-had-been-turned-out,"ἰαθῇ (it-might-have-been-cured-unto) δὲ (moreover) μᾶλλον. (more-such)
12:13. et gressus rectos facite pedibus vestris ut non claudicans erret magis autem saneturAnd make straight steps with your feet: that no one, halting, may go out of the way; but rather be healed.
13. and make straight paths for your feet, that that which is lame be not turned out of the way, but rather be healed.
12:13. and straighten the path of your feet, so that no one, being lame, may wander astray, but instead may be healed.
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.
And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed:

13: и ходите прямо ногами вашими, дабы хромлющее не совратилось, а лучше исправилось.
12:13  καὶ τροχιὰς ὀρθὰς ποιεῖτε τοῖς ποσὶν ὑμῶν, ἵνα μὴ τὸ χωλὸν ἐκτραπῇ, ἰαθῇ δὲ μᾶλλον.
12:13. et gressus rectos facite pedibus vestris ut non claudicans erret magis autem sanetur
And make straight steps with your feet: that no one, halting, may go out of the way; but rather be healed.
12:13. and straighten the path of your feet, so that no one, being lame, may wander astray, but instead may be healed.
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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:13: Make straight paths for your feet - That is, Take the straight path that is before you, do not go in crooked or rough ways, where are stones, briers, and thorns, by which you will be inevitably lamed, and so totally prevented from proceeding in the way; whereas, if you go in the even, proper path, though you have been wounded by getting into a wrong way, that which was wounded will be healed by moderate, equal exercise, all impediments being removed. The application of all this to a correct, holy deportment in religious life, is both natural and easy.
Albert Barnes: Notes on the Bible - 1834
12:13: And make straight paths for your feet - Margin, "even." The word used here means properly straight, in the sense of upright, erect; Act 14:10; but it is used here in the sense of straight horizontally, that is, level, plain, smooth. The meaning is, that they were to remove all obstacles out of the way, so that they need not stumble and fail. There is probably an allusion here to Pro 4:25-27. "Let thine eyes look right on, and let thine eyelids look straight before thee. 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 foot from evil." The idea is, that by every proper means they were to make the way to heaven as plain and easy as possible. They were to allow no obstructions in the path over which the lame and feeble might fall.
Lest that which is lame be turned out of the way - A lame man needs a smooth path to walk in. The idea is here, that everything which would pRev_ent those in the church who were in any danger of falling - the feeble, the unestablished, the weak - from walking in the path to heaven, or which might be an occasion to them of falling, should be removed. Or it may mean, that in a road that was not level, those who were lame would be in danger of spraining, distorting, or wrenching a lame limb; and the counsel is, that whatever would have a tendency to this should be removed. Divested of the figure, the passage means, that everything should be removed which would hinder anyone from walking in the path to life.
But let it rather be healed - As in the case of lameness, pains should be taken to heal it rather than to suffer it to be increased by careless exposure to a new sprain or fracture, so it should be in our religious and moral character. Whatever is defective we should endeavor to restore to soundness, rather than to suffer the defect to be increased. Whatever is feeble in our faith or hope; whatever evil tendency there is in our hearts, we should endeavor to strengthen and amend, lest it should become worse, and we should entirely fall.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:13: make: Pro 4:26, Pro 4:27; Isa 35:3, Isa 35:8-10, Isa 40:3, Isa 40:4, Isa 42:16, Isa 58:12; Jer 18:15; Luk 3:5
straight: or, even
lame: Isa 35:6; Jer 31:8, Jer 31:9
but let: Gal 6:1; Jde 1:22, Jde 1:23
Geneva 1599
12:13 And make (e) straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed.
(e) Keep a right course, and so, that you show examples of good life for others to follow.
John Gill
12:13 And make straight paths for your feet,.... By "feet" are meant the walk and conversation of the saints, both in the church, and in the world, Song 7:1 and there are paths made ready for these feet to walk in; as the good old paths of truth, of the word and worship of God, of faith and holiness: and to make these paths "straight", is to make the word of God the rule of walking; to avoid carefully joining anything with it as a rule; to attend constantly on the ordinances of Christ; to go on evenly in a way of believing on him; to walk in some measure worthy of the calling wherewith we are called, and by way of example to others.
Lest that which is lame be turned out of the way; a lame member, as the Syriac version, a lame member of the body of Christ, the church; or a lame person, as the Arabic version, a weak believer; one that is ready to halt, either through the corruption of nature, or through the weakness of grace, or through want of light and judgment, and through instability and inconstancy; lest such an one should, through the irregular walk and conversation of others, be stumbled and offended, and go out of the way, and leave the paths of righteousness and truth. God takes care of, and has a regard to such, and he would have others also, Mic 4:6. The Ethiopic version reads, "that your halting may be healed, and not offended": that you yourselves may not halt and stumble.
But let it rather be healed; the fallen believer be restored, the weak brother be confirmed, the halting professor be strengthened, and everyone be built up and established upon the most holy faith, and in the pure ways of the Gospel.
John Wesley
12:13 And make straight paths both for your own and for their feet - Remove every hinderance, every offence. That the lame - They who are weak, scarce able to walk. Be not turned out of the way - Of faith and holiness.
Robert Jamieson, A. R. Fausset and David Brown
12:13 Quoted from Prov 4:26, Septuagint, "Make straight paths for thy feet."
straight--that is, leading by a straight road to joy and grace (Heb 12:1-2, Heb 12:15). Cease to "halt" between Judaism and Christianity [BENGEL].
paths--literally, "wheel tracks." Let your walk be so firm and so unanimous in the right direction that a plain track and "highway" may be thereby established for those who accompany and follow you, to perceive and walk in (Is 35:8) [ALFORD].
that which is lame--those "weak in the faith" (Rom 14:1), having still Judaizing prejudices.
be turned out of the way-- (Prov 4:27); and, so missing the way, lose the prize of "the race" (Heb 12:1).
rather he healed--Proper exercise of itself contributes to health; the habit of walking straight onward in the right way tends to healing.
12:1412:14: Զխաղաղութեան զհետ երթա՛յք ընդ միմեանս՝ եւ զսրբութեան. առանց որոյ ո՛չ ոք տեսանիցէ զՏէր[4859]։[4859] Այլք. Զհետ երթայք ընդ ամենեսին. կամ՝ առ ամենեսին։ Ոմանք. Ոչ ոք տեսանէ զՏէր։
14 Բոլորի հետ ջանացէ՛ք ապրել խաղաղութեամբ եւ սրբութեամբ, առանց որի ոչ ոք Տիրոջը չպիտի տեսնի.
14 Խաղաղութեան ետեւէ եղէ՛ք ամենուն հետ եւ սրբութեան, առանց ասոր մէ՛կը պիտի չտեսնէ Տէրը։
Զխաղաղութեան զհետ երթայք ընդ ամենեսին եւ զսրբութեան, առանց որոյ ոչ ոք տեսանիցէ զՏէր:

12:14: Զխաղաղութեան զհետ երթա՛յք ընդ միմեանս՝ եւ զսրբութեան. առանց որոյ ո՛չ ոք տեսանիցէ զՏէր[4859]։
[4859] Այլք. Զհետ երթայք ընդ ամենեսին. կամ՝ առ ամենեսին։ Ոմանք. Ոչ ոք տեսանէ զՏէր։
14 Բոլորի հետ ջանացէ՛ք ապրել խաղաղութեամբ եւ սրբութեամբ, առանց որի ոչ ոք Տիրոջը չպիտի տեսնի.
14 Խաղաղութեան ետեւէ եղէ՛ք ամենուն հետ եւ սրբութեան, առանց ասոր մէ՛կը պիտի չտեսնէ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
12:1414: Старайтесь иметь мир со всеми и святость, без которой никто не увидит Господа.
12:14  εἰρήνην διώκετε μετὰ πάντων, καὶ τὸν ἁγιασμόν, οὖ χωρὶς οὐδεὶς ὄψεται τὸν κύριον,
12:14. Εἰρήνην ( To-a-peace ) διώκετε ( ye-should-pursue ) μετὰ (with) πάντων , ( of-all ,"καὶ (and) τὸν (to-the-one) ἁγιασμόν, (to-a-hallow-belonging-of,"οὗ (of-which) χωρὶς (of-spaced) οὐδεὶς (not-moreover-one) ὄψεται ( it-shall-behold ) τὸν (to-the-one) κύριον, (to-Authority-belonged,"
12:14. pacem sequimini cum omnibus et sanctimoniam sine qua nemo videbit DominumFollow peace with all men and holiness: without which no man shall see God.
14. Follow after peace with all men, and the sanctification without which no man shall see the Lord:
12:14. Pursue peace with everyone. Pursue sanctity, without which no one shall see God.
12:14. Follow peace with all [men], and holiness, without which no man shall see the Lord:
Follow peace with all [men], and holiness, without which no man shall see the Lord:

14: Старайтесь иметь мир со всеми и святость, без которой никто не увидит Господа.
12:14  εἰρήνην διώκετε μετὰ πάντων, καὶ τὸν ἁγιασμόν, οὖ χωρὶς οὐδεὶς ὄψεται τὸν κύριον,
12:14. pacem sequimini cum omnibus et sanctimoniam sine qua nemo videbit Dominum
Follow peace with all men and holiness: without which no man shall see God.
12:14. Pursue peace with everyone. Pursue sanctity, without which no one shall see God.
12:14. Follow peace with all [men], and holiness, without which no man shall see the Lord:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: О чем говорил он выше (Евр 10:25), то же выражает и здесь. В искушениях ничто столько не делает нас удобопобеждаемыми и удобоуловляемыми, как разделение. И вот тому доказательство: рассей отряд воинов в сражении, и неприятелям не будет никакого труда взять и связать их... (Злат.). - "Мир со всеми...", следовательно, и с делающими зло (Рим 12:18)..., потому что ничто столько не пристыжает делающих зло, как если мы мужественно переносим наносимые оскорбления и не мстим ни словом, ни делом (Злат.).
Adam Clarke: Commentary on the Bible - 1831
12:14: Follow peace with all men - Cultivate, as far as you possibly can, a good understanding, both with Jews and Gentiles. Ειρηνην διωκετε, pursue peace with the same care, attention, and diligence, as beasts do their game; follow it through all places; trace it through all winding circumstances; and have it with all men, if you can with a safe conscience.
And holiness - Τον ἁγιασμον· That state of continual sanctification, that life of purity and detachment from the world and all its lusts, without which detachment and sanctity no man shall see the Lord - shall never enjoy his presence in the world of blessedness. To see God, in the Hebrew phrase, is to enjoy him; and without holiness of heart and life this is impossible. No soul can be fit for heaven that has not suitable dispositions for the place.
Albert Barnes: Notes on the Bible - 1834
12:14: Follow peace with all men - Do not give indulgence to those passions which lead to litigations, strifes, wars; see the notes on Rom 14:19. The connection here requires us to understand this mainly of persecutors. The apostle is referring to the trials which those whom he addressed were experiencing. Those trials seem to have arisen mainly from persecution, and he exhorts them to manifest a spirit of kindness toward all - even though they were engaged in persecuting them. This is the temper of the gospel. We are to make war with sin, but not with people; with bad passions and corrupt desires, but not with our fellow-worms.
And holiness - Instead of yielding to contending passions and to a spirit of war; instead of seeking Rev_enge on your persecutors and foes, make it rather your aim to be holy. Let that be the object of your pursuit; the great purpose of your life. Men might in such cases counsel them to seek Rev_enge; the spirit of religion would counsel them to strive to be holy. In such times they were in great danger of giving indulgence to evil passions, and hence, the special propriety of the exhortation to endeavor to be holy.
Without which no man shall see the Lord - That is, shall see him in peace; or shall so see him as to dwell with him. All will see him in the day of judgment, but to "see" one is often used in the sense of being with one; dwelling with one; enjoying one; see the notes on Mat 5:8. The principle here stated is one which is never departed from; Rev 21:27; Isa 35:8; Isa 52:1; Isa 60:21; Joe 3:17; Mat 13:41; Co1 6:9-10. No one has ever been admitted to heaven in his sins; nor is it desirable that anyone ever should be. Desirable as it is that lost people should be happy, yet it is benevolence which excludes the profane, the impious, and the unbelieving from heaven - just as it is benevolence to a family to exclude profligates and seducers, and as it is benevolence to a community to confine thieves and robbers in prison. This great principle in the divine administration will always be adhered to; and hence, they who are expecting to be saved without holiness or religion, are destined to certain disappointment.
Heaven and earth will pass away, but God will not admit one unrepenting and unpardoned sinner to heaven. It was the importance and the certainty of this principle which made the apostle insist on it here with so much earnestness. Amidst all their trials; when exposed to persecution; and when everything might tempt them to the indulgence of feelings which were the opposite of holiness, they were to make it their great object to be like God. For this they were to seek, to strive. to labor, to pray. This with us in all our trials should also be the great aim of life. How deeply affecting then is the inquiry whether we have that holiness which is indispensable to salvation! Let us not deceive ourselves. We may have many things else - many things which are in themselves desirable, but without this one thing we shall never see the Lord in peace. We may have wealth, genius, learning, beauty, accomplishments, houses, lands, books, friends - but without religion they will be all in vain. Never can we see God in peace without a holy heart; never can we be admitted into heaven without that religion which will identify us with the angels around the throne!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:14: Follow: Gen 13:7-9; Psa 34:14, Psa 38:20, Psa 120:6, Psa 133:1; Pro 15:1, Pro 16:7, Pro 17:14; Isa 11:6-9; Mat 5:9; Mar 9:50; Rom 12:18, Rom 14:19; Co1 1:10; Gal 5:22, Gal 5:23; Eph 4:1-8; Th1 5:15; Ti1 6:11; Ti2 2:22; Jam 3:17, Jam 3:18; Pe1 3:11
and holiness: Heb 12:10; Psa 94:15; Isa 51:1; Luk 1:75; Rom 6:22; Co2 6:17, Co2 7:1; Phi 3:12; Th1 3:13, Th1 4:7; Pe1 1:15, Pe1 1:16, Pe1 3:13; Pe2 3:11, Pe2 3:18; Jo3 1:11
no man: Gen 32:30; Job 19:26, Job 33:26; Mat 5:8; Co1 13:12; Co2 7:1; Eph 5:5; Gal 3:21; Jo1 3:2, Jo1 3:3; Rev 21:24-27, Rev 22:3, Rev 22:4, Rev 22:11-15
Geneva 1599
12:14 (9) Follow peace with all [men], and holiness, without which no man shall see the Lord:
(9) We must live in peace and holiness with all men.
John Gill
12:14 Follow peace with all men,.... That are in a natural and domestic relation to one another, being of the same family; and that are in a civil and political one, being of the same nation, city, or society; and that are in a spiritual one, being members of the same church; or, if not, yet being saints, and though in some things different in judgment; yea, even peace is to be followed with enemies, as much as in us lies: and perhaps by "all men", the Gentiles may be more especially designed, whose peace the Hebrews thought they were not to seek, Deut 23:6 mistaking the sense of the text, by applying it to the Gentiles in general: to "follow peace", signifies an eager pursuit after it, in the use of proper means; exerting the utmost of a man's power to attain it, in all things possible: many things serve to enforce this upon the saints; this is most agreeable to all the three divine Persons; to God, who is the God of peace; to Christ, the Prince of peace; and to the Spirit, one of whose fruits is peace; and to the characters of the saints, who are sons of peace, and who are called to peace, and who make a profession of the Gospel of peace; and to the privileges they enjoy, being interested in the covenant of peace, partaking of spiritual peace now, and being entitled to eternal peace hereafter: and this agrees with the sayings and counsels of the ancient Jews. It was a saying of Hillell (r), who lived about the times of Christ;
"be thou one of the disciples of Aaron, who loved peace, , "and followed peace".''
This is said of Aaron in the Talmud (s), that
"he loved peace, and followed peace, and made peace between a man and his neighbour, as is said, Mal 2:6.''
They recommend peace on many accounts, and say, great is peace, and among the rest, because it is one of the names of God (t):
and holiness: this being added to peace, shows that peace is no further to be followed than is consistent with holiness; and holiness here does not design any particular branch of holiness, as chastity of the body and mind, but the whole of holiness, inward and outward; and intends true holiness, in opposition to ceremonial holiness, which the Hebrews were fond of, and pursued after: it means even perfect holiness; for though holiness is not perfect in this life, yet it will be in heaven; and there is a perfection of it in Christ; and it is to be followed after, by going to Christ for more grace, and exercising faith upon him, as our sanctification; and by eager desires that the Spirit of God would sanctify us more and more, and enable us, by his grace and strength, to walk in the way of holiness, till we get safe to heaven:
without which no man shall see the Lord; or "God", as the Vulgate Latin and Ethiopic versions read; that is, with the beatific vision in heaven: or the Lord Jesus Christ, "our Lord", as the Syriac version reads; even in this life, so as to have communion with him; and hereafter, so as to behold his glory, both intellectually and corporeally: to such a sight holiness is necessary; for God is holy, and Christ is holy, and so is heaven, and so are the angels, and the souls of men in it.
(r) Pirke Abot, c. 1. sect. 12. (s) T. Bab. Sanhedrin, fol. 6. 2. & Gloss. in T. Bab. Yoma, fol. 71. 2. (t) Vajikra Rabba, sect. 9. fol. 153. 1, 2.
John Wesley
12:14 Follow peace with all men - This second branch of the exhortation concerns our neighbours; the third, God. And holiness - The not following after all holiness, is the direct way to fall into sin of every kind.
Robert Jamieson, A. R. Fausset and David Brown
12:14 follow peace with all men--with the brethren especially (Rom 14:19), that so the "lame" among them be not "turned out of the way" (Heb 12:13), and that no one of them "fail of the grace of God" (Heb 12:15).
holiness--a distinct Greek word from God's "holiness" (Heb 12:10). Translate here "sanctification." His is absolute holiness: our part is to put on His holiness, becoming "holy as He is holy," by sanctification. While "following peace with all men," we are not so to seek to please them, as to make God's will and our sanctification a secondary object; this latter must be our first aim. (Gal 1:10).
without which--Greek, "apart from which."
no man shall see the Lord--no man as a son; in heavenly glory (Rev_ 22:3-4). In the East, none but the greatest favorites are admitted to the honor of seeing the king (compare 2Kings 14:24). The Lord being pure and holy, none but the pure and holy shall see Him (Mt 5:8). Without holiness in them, they could not enjoy Him who is holiness itself (Zech 14:20). The connection of purity with seeing the Lord, appears in 1Jn 3:2-3; Eph 5:5. Contrast Heb 12:16 (compare Th1 4:3). In Mt 24:30; Rev_ 1:7, it is said that all shall see the Lord; but, that shall be as a Judge, not as their lasting portion and God, which is meant here. The Greek verb does not denote the mere action of seeing, but the seer's state of mind to which the object is presented: so in Mt 5:8 they shall truly comprehend God [TITTMANN]. None but the holy could appreciate the holy God, none else therefore shall abide in His presence. "The bad shall only see Him in His form as Son of man [compare Rev_ 1:13, with Rev_ 1:7; and Mt 24:30; Acts 1:11; Acts 17:31]; still it will be in the glory in which He shall judge, not in the lowliness in which He was judged. His form as God, wherein He is equal to the Father, without doubt the ungodly shall not see; for it is only 'the pure in heart who shall see God'" [AUGUSTINE]. "He shall come to judge, who stood before a judge. He shall come in the form in which He was judged, that they may see Him whom they pierced: He who was before hidden shall come manifested in power: He, as Judge, shall condemn the real culprits, who was Himself falsely made a culprit."
12:1512:15: Զգո՛յշ լերուք, գուցէ ոք յետնեա՛լ գտանիցի ՚ի շնորհացն Աստուծոյ. մի՛ ոք արմատ դառնութեան ՚ի վեր երեւեալ նեղիցէ, եւ նովաւ բազումք պղծիցին։
15 զգո՛յշ եղէք, չլինի, թէ որեւէ մէկը զրկուի Աստծու շնորհից. դառնութեան արմատը, աճելով, թող ոչ ոքի նեղութիւն չտայ, եւ նրանով շատերը չպղծուեն.
15 Զգուշացէ՛ք, չըլլայ որ մէկը Աստուծոյ շնորհքէն ետ մնայ. չըլլայ որ դառնութեան արմատ մը վեր երեւնալով՝ ձեզ նեղէ ու անով շատեր պղծուին.
Զգոյշ լերուք, գուցէ ոք յետնեալ գտանիցի ի շնորհացն Աստուծոյ. մի՛ ոք արմատ դառնութեան ի վեր երեւեալ նեղիցէ, եւ նովաւ բազումք պղծիցին:

12:15: Զգո՛յշ լերուք, գուցէ ոք յետնեա՛լ գտանիցի ՚ի շնորհացն Աստուծոյ. մի՛ ոք արմատ դառնութեան ՚ի վեր երեւեալ նեղիցէ, եւ նովաւ բազումք պղծիցին։
15 զգո՛յշ եղէք, չլինի, թէ որեւէ մէկը զրկուի Աստծու շնորհից. դառնութեան արմատը, աճելով, թող ոչ ոքի նեղութիւն չտայ, եւ նրանով շատերը չպղծուեն.
15 Զգուշացէ՛ք, չըլլայ որ մէկը Աստուծոյ շնորհքէն ետ մնայ. չըլլայ որ դառնութեան արմատ մը վեր երեւնալով՝ ձեզ նեղէ ու անով շատեր պղծուին.
zohrab-1805▾ eastern-1994▾ western am▾
12:1515: Наблюдайте, чтобы кто не лишился благодати Божией; чтобы какой горький корень, возникнув, не причинил вреда, и чтобы им не осквернились многие;
12:15  ἐπισκοποῦντες μή τις ὑστερῶν ἀπὸ τῆς χάριτος τοῦ θεοῦ, μή τις ῥίζα πικρίας ἄνω φύουσα ἐνοχλῇ καὶ δι᾽ αὐτῆς μιανθῶσιν πολλοί,
12:15. ἐπισκοποῦντες ( scouting-upon-unto ) μή (lest) τις (a-one) ὑστερῶν (lattering-unto) ἀπὸ (off) τῆς (of-the-one) χάριτος (of-a-granting) τοῦ (of-the-one) θεοῦ, (of-a-Deity," μή ( lest ) τις ( a-one ) ῥίζα ( a-root ) πικρίας ( of-a-bittering-unto ) ἄνω ( up-unto-which ) φύουσα ( spawning ) ἐνοχλῇ ( it-might-crowd-in-unto ) καὶ (and) δι' (through) αὐτῆς (of-it) μιανθῶσιν (they-might-have-been-stain-belonged) οἱ (the-ones) πολλοί , ( much ,"
12:15. contemplantes ne quis desit gratiae Dei ne qua radix amaritudinis sursum germinans inpediat et per illam inquinentur multiLooking diligently, lest any man be wanting to the grace of God: lest any root of bitterness springing up do hinder and by it many be defiled:
15. looking carefully lest any man that falleth short of the grace of God; lest any root of bitterness springing up trouble , and thereby the many be defiled;
12:15. Be contemplative, lest anyone lack the grace of God, lest any root of bitterness spring up and impede you, and by it, many might be defiled,
12:15. 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;
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:

15: Наблюдайте, чтобы кто не лишился благодати Божией; чтобы какой горький корень, возникнув, не причинил вреда, и чтобы им не осквернились многие;
12:15  ἐπισκοποῦντες μή τις ὑστερῶν ἀπὸ τῆς χάριτος τοῦ θεοῦ, μή τις ῥίζα πικρίας ἄνω φύουσα ἐνοχλῇ καὶ δι᾽ αὐτῆς μιανθῶσιν πολλοί,
12:15. contemplantes ne quis desit gratiae Dei ne qua radix amaritudinis sursum germinans inpediat et per illam inquinentur multi
Looking diligently, lest any man be wanting to the grace of God: lest any root of bitterness springing up do hinder and by it many be defiled:
12:15. Be contemplative, lest anyone lack the grace of God, lest any root of bitterness spring up and impede you, and by it, many might be defiled,
12:15. 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;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: "Видишь, говорит Златоуст, как апостол везде заповедует всякому содействовать общему спасению? (Евр 3:13). Не предоставляйте, говорит, всего учителям, не возлагайте всего на предстоятелей; и вы можете назидать друг друга... (1: Сол 5:11; 4:18) Вы можете, если захотите, больше нас сделать друг для друга; вы чаще обращаетесь друг с другом, лучше нас знаете дела свои, видите взаимные недостатки, больше имеете откровенности, любви и общительности; а это немаловажно для научения, но доставляет великие и благодетельные удобства". - "Чтобы кто не лишился благодати Божией". Благодатью Божиею апостол называет будущие блага, евангельскую веру, добродетельную жизнь: все это от благодати Божией (Злат.). - "Чтобы какой горький корень..." и т д. Это говорится во Второзаконии (XXIX:18), а самое выражение в переносном смысле заимствовано из примера растений. Если будет такой корень горести, т.е. приносящий вред, то не позволяй ему пускать ростков, но вырывай его, чтобы он не принес свойственных ему плодов, чтобы не заразил и не осквернил других... Справедливо он называет грех горьким; действительно, нет ничего столь горького, как грех. Это знают те, которые после худых дел угрызаются совестью и испытывают великую горечь... Свойство горького - быть вредным. И прекрасно он выразился: корень горести, не сказал: горький, но: горести. Горький корень может приносить плоды сладкие, но корень - источник и основание горести - "когда не может приносить плода сладкого, в нем все горько, нет ничего сладкого, все невкусно, все неприятно, все исполнено ненависти и отвращения" (Злат.). - "Чтобы им не осквернились многие...", т.е. чтобы того не было, отлучайте от себя людей развратных (Злат.).
Adam Clarke: Commentary on the Bible - 1831
12:15: Looking diligently - Επισκοπουντες· Looking about, over, and upon; being constantly on your guard.
Lest any man fail of the grace of God - Μη τις ὑστερων απο της χαριτος του Θεου· Lest any person should come behind, or fall off from, this grace or Gift of God; this state of salvation, viz. the Gospel system or Christianity; for this is most evidently the meaning of the apostle. It is not the falling from a work of grace in their own souls, but from the Gospel, to apostatize from which they had now many temptations; and to guard them against this, the whole epistle was written.
Lest any root of bitterness springing up - A root of bitterness signifies a poisonous plant. The Hebrews call every species of poison a bitter, and with considerable propriety, as most plants are poisonous in proportion to the quantum of the bitter principle they possess. The root of bitterness is here used metaphorically for a bad man, or a man holding unsound doctrines, and endeavoring to spread them in the Church.
Trouble you - This alludes to the effects of poison taken into the body: the whole animal system is disturbed, sometimes violent retchings, great disturbances through the whole alimentary canal, together with the most fatal changes in the whole sanguineous system, are the consequences of poison taken into the stomach. The blood itself (the principle, under God, of life) becomes putrescent; and probably to this the intelligent apostle alludes when he says, and thereby many be defiled, μιανθωσι, corrupted or contaminated.
Bad example and false teaching have corrupted thousands, and are still making desolation in the world and in the Church.
Albert Barnes: Notes on the Bible - 1834
12:15: Looking diligently - This phrase implies close attention. It is implied that there are reasons why we should take special care. Those reasons are found in the propensities of our hearts to evil; in the temptations of the world; in the allurements to apostasy presented by the great adversary of our souls.
Lest any man fail - As every man is in danger, it is his personal duty to see to it that his salvation be secure.
Fail of the grace of God - Margin, "fail from." The Greek is, "lest any one be wanting or lacking" - ὑστερῶν husterō n. There is no intimation in the words used here that they already had grace and might fall away - whatever might he true about that - but that there was danger that they might be found at last to be deficient in that religion which was necessary to save them. Whether this was to be by losing the religion which they now had, or by the fact that they never had any however near they may have come to it - the apostle does not here intimate, and this passage should not be used in the discussion of the question about failing from grace. It is a proper exhortation to be addressed to any man in the church or out of it, to inquire diligently whether there is not reason to apprehend that when he comes to appear before God he will be found to be wholly destitute of religion.
Lest any root of bitterness springing up - Any bitter root. There is doubtless an allusion here to Deu 29:18. "Lest there should be among you man, or woman, or family, or tribe, whose heart turneth away this day from the Lord our God, to go and serve the gods of these nations; lest there should be among you a root that beareth gall and wormwood." The allusion there is to those who were idolaters, and who instead of bearing the fruits of righteousness, and promoting the piety and happiness of the nation, would bear the fruits of idolatry, and spread abroad irreligion and sin. The allusion, in both cases, is to a bitter plant springing up among those that were cultivated for ornament or use, or to a tree bearing bitter and poisonous fruit, among those that produced good fruit. The reference of the apostle is to some person who should produce a similar effect in the church - to one who should inculcate false doctrines; or who should apostatize; or who should lead an unholy life, and thus be the means of corrupting and destroying others. They were to be at especial pains that no such person should start up from among themselves, or be tolerated by them.
Trouble you - By his doctrines and example.
And thereby many be defiled - Led away from the faith and corrupted. One wicked man, and especially one hypocrite in the church, may be the means of destroying many others.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:15: Looking: Heb 2:1, Heb 2:2, Heb 3:12, Heb 4:1, Heb 4:11, Heb 6:11, Heb 10:23-35; Deu 4:9; Pro 4:23; Co1 9:24-27; Co1 10:12; Co2 6:1, Co2 13:5; Pe2 1:10, Pe2 3:11, Pe2 3:14; Jo2 1:8; Jde 1:20, Jde 1:21
any man: Luk 22:32; Co1 13:8; Gal 5:4
fail of: or, fall from, Gal 5:4
any root: Heb 3:12; Deu 29:18, Deu 32:32; Isa 5:4, Isa 5:7; Jer 2:21; Mat 7:16-18
trouble: Jos 6:18, Jos 7:25, Jos 7:26, Jos 22:17-20; Eph 5:3; Col 3:5
and thereby: Exo 32:21; Kg1 14:16; Act 20:30, Act 20:31; Co1 5:6, Co1 15:33; Gal 2:13; Ti2 2:16, Ti2 2:17; Pe2 2:1, Pe2 2:2, Pe2 2:18
Geneva 1599
12:15 (10) Looking diligently lest any man fail of the grace of God; lest any (f) root of bitterness springing up trouble [you], and thereby many be defiled;
(10) We must study to edify one another both in doctrine and example of life.
(f) That no heresy, or backsliding be an offence.
John Gill
12:15 Looking diligently,.... Acting the part of bishops, or overseers, as the word signifies; and so this exhortation either respects officers of the church of the Hebrews, whose business it was more especially to inspect into the principles and practices of the members of it, and take care that they did not imbibe false doctrines, or live immoral lives; or rather the several members of the church, whose business it is to watch over one another, since this epistle seems to be written to the whole church.
Lest any man fail of the grace of God; not the free favour and love of God in Christ, which is everlasting, unchangeable, and from whence there is no separation; nor the grace of God implanted in the heart in regeneration, which is incorruptible, never failing, but always remains, as do faith, hope, and love; but either the whole doctrine of the Gospel, which is a declaration of the grace of God; or particularly the doctrine of free justification by the righteousness of Christ, which men may receive in vain, and fall from, 2Cor 6:1 to which these Hebrews might be prone: and such "fail" of it, who either come short of it, do not come up to it, receive and embrace it; or who having professed it, drop it and deny it: now such should be looked after, and such a case should be diligently looked into; because the glory of God, the honour of Christ, the good of souls, and the well being, and even the continuance of the church state are concerned:
lest any root of bitterness springing up trouble you, and thereby many be defiled; the Alexandrian copy reads , "the many", the common people, the private members of the church; though it may intend either things or persons: it may design things; and these either the corruption of nature in general, which is a root that lies hidden in a man's heart; and is a root or gall of bitterness; and is apt to spring up, and bring forth bitter fruit, and gives trouble both to a man's self and others; and is of a defiling nature, in particular sins; such as malice, strife, and contention, covetousness, lust, pride, oppression, idleness, &c. which make bitter work, and occasion great trouble in churches, oftentimes: or errors and heresies, which sometimes, like roots, lie under ground, secret and undiscovered; and are bitter ones in their effects, bringing ruin and swift destruction on the souls of men; and these sometimes spring up in churches, while ministers and members are asleep, or not so diligent and watchful as they should be; and occasion great trouble, and are very infectious, and defiling: moreover, persons may be designed; which agrees well with Deut 29:18 from whence this phrase is taken; and with the instance in the following verse, such as all immoral persons, and false teachers, particularly self-justiciaries, that preach the doctrine of justification by the works of the law: this was the capital mistake, and rooted error of the Jewish nation; and a bitter one it was; it produced many bitter fruits of pride and vain glory; and this sprung up in the church, and troubled and defiled many there and elsewhere, being spread by the abettors of it; see Acts 15:24. Now, care should be taken, that no such person be in churches, holding such an error; because of the glory of God, Father, Son, and Spirit; the comfort of souls; the peace of the church, and the growth and increase of it, which must be hurt by such men and doctrines; so , "a sinful root", is used for a "wicked man", in the Apocrypha:
"In those days went there out of Israel wicked men, who persuaded many, saying, Let us go and make a covenant with the heathen that are round about us: for since we departed from them we have had much sorrow.'' (1 Maccabees 1:11)
and , "a root of bitterness", signifies, in Jewish writings (u), an error, or heresy, in opposition to a root of faith, or a fundamental doctrine.
(u) Cosri, Orat. 1. fol. 35. 1.
John Wesley
12:15 Looking diligently, lest any one - If he do not lift up the hands that hang down. Fall from the grace of God: lest any root of bitterness - Of envy, anger, suspicion. Springing up - Destroy the sweet peace; lest any, not following after holiness, fall into fornication or profaneness. In general, any corruption, either in doctrine or practice, is a root of bitterness, and may pollute many.
Robert Jamieson, A. R. Fausset and David Brown
12:15 lest any . . . fall--Greek, "lest any (namely, through sloth in running) failing," or "falling short of the grace of God . . . trouble you." The image is taken from a company of travellers, one of whom lags behind, and so never reaches the end of the long and laborious journey [CHRYSOSTOM].
root of bitterness--not merely a "bitter root," which might possibly bring forth sweet fruits; this, a root whose essence is "bitterness," never could. Paul here refers to Deut 29:18, "Lest there should be among you a root that beareth gall and wormwood" (compare Acts 8:23). Root of bitterness comprehends every person (compare Heb 12:16) and every principle of doctrine or practice so radically corrupt as to spread corruption all around. The only safety is in rooting out such a root of bitterness.
many--rather, "the many," that is, the whole congregation. So long as it is hidden under the earth it cannot be remedied, but when it "springs up," it must be dealt with boldly. Still remember the caution (Mt 13:26-30) as to rooting out persons. No such danger can arise in rooting out bad principles.
12:1612:16: Մի՛ ոք պոռնիկ եւ պիղծ իբրեւ զԵսաւ. որ ընդ միոյ կերակրոյ զանդրանկութիւնսն վաճառեաց[4860]։ [4860] Ոմանք. Պոռնիկ կամ պիղծ... զանդրանկութիւնն վա՛՛։
16 եւ չլինի, թէ որեւէ մէկը լինի պոռնիկ եւ պիղծ, ինչպէս Եսաւը, որը մի աման կերակրի դիմաց անդրանկութիւնը վաճառեց:
16 Չըլլայ որ մէկը պոռնիկ ըլլայ կամ անսուրբ՝ Եսաւին պէս, որ կերակուրի մը համար իր անդրանկութիւնը ծախեց։
Մի՛ ոք պոռնիկ եւ պիղծ իբրեւ զԵսաւ, որ ընդ միոյ կերակրոյ զանդրանկութիւնն վաճառեաց:

12:16: Մի՛ ոք պոռնիկ եւ պիղծ իբրեւ զԵսաւ. որ ընդ միոյ կերակրոյ զանդրանկութիւնսն վաճառեաց[4860]։
[4860] Ոմանք. Պոռնիկ կամ պիղծ... զանդրանկութիւնն վա՛՛։
16 եւ չլինի, թէ որեւէ մէկը լինի պոռնիկ եւ պիղծ, ինչպէս Եսաւը, որը մի աման կերակրի դիմաց անդրանկութիւնը վաճառեց:
16 Չըլլայ որ մէկը պոռնիկ ըլլայ կամ անսուրբ՝ Եսաւին պէս, որ կերակուրի մը համար իր անդրանկութիւնը ծախեց։
zohrab-1805▾ eastern-1994▾ western am▾
12:1616: чтобы не было [между вами] какого блудника, или нечестивца, который бы, как Исав, за одну снедь отказался от своего первородства.
12:16  μή τις πόρνος ἢ βέβηλος ὡς ἠσαῦ, ὃς ἀντὶ βρώσεως μιᾶς ἀπέδετο τὰ πρωτοτόκια ἑαυτοῦ.
12:16. μή (lest) τις (a-one) πόρνος (a-harlot) ἢ (or) βέβηλος (mantle-stepped) ὡς (as) Ἠσαῦ , ( an-Esau ,"ὃς (which) ἀντὶ (ever-a-one) βρώσεως (of-a-consuming) μιᾶς (of-one) ἀπέδετο ( it-had-given-off ) τὰ ( to-the-ones ) πρωτοτόκια ( to-most-before-produce-belonged ) ἑαυτοῦ. (of-self)
12:16. ne quis fornicator aut profanus ut Esau qui propter unam escam vendidit primitiva suaLest there be any fornicator or profane person, as Esau who for one mess sold his first birthright.
16. lest any fornicator, or profane person, as Esau, who for one mess of meat sold his own birthright.
12:16. lest any fornicator or worldly person be like Esau, who, for the sake of one meal, sold his birthright.
12:16. Lest there [be] any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright.
Lest there [be] any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright:

16: чтобы не было [между вами] какого блудника, или нечестивца, который бы, как Исав, за одну снедь отказался от своего первородства.
12:16  μή τις πόρνος ἢ βέβηλος ὡς ἠσαῦ, ὃς ἀντὶ βρώσεως μιᾶς ἀπέδετο τὰ πρωτοτόκια ἑαυτοῦ.
12:16. ne quis fornicator aut profanus ut Esau qui propter unam escam vendidit primitiva sua
Lest there be any fornicator or profane person, as Esau who for one mess sold his first birthright.
12:16. lest any fornicator or worldly person be like Esau, who, for the sake of one meal, sold his birthright.
12:16. Lest there [be] any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Пусть никто не будет, подобно Исаву, сквернителем, т.е. чревоугодником, невоздержным, преданным миру, презирающим блага духовные..., который данную от Бога честь отдал по собственной беспечности, и для малого удовольствия потерял величайшую честь и славу (Злат.).
Adam Clarke: Commentary on the Bible - 1831
12:16: Lest there be any fornicator - Any licentious person who would turn the Gospel of the grace of God into lasciviousness.
Or profane person, as Esau - It is not intimated that Esau was a fornicator; and the disjunctive η, or, separates the profane person from the fornicator. And Esau is here termed profane, because he so far disregarded the spiritual advantages connected with his rights of primogeniture, that he alienated the whole for a single mess of pottage. See the note on Gen 25:34. The word βεβηλος, which we translate profane, is compounded of βε, which in composition has a negative signification, and βηλος, the threshold of a temple or sacred edifice; and was applied to those who were not initiated into the sacred mysteries, or who were despisers of sacred things, and consequently were to be denied admittance to the temple, and were not permitted to assist at holy rites. Indeed, among the Greeks βεβηλος signified any thing or person which was not consecrated to the gods. Hence, in the opening of their worship, they were accustomed to proclaim,
Procul, O procul, este profani!
Virg.
"Hence! O hence! ye profane."
And,
Odi profanum vulgus, et arceo.
Hor.
"I abominate the profane vulgar, and drive them from the temple."
The Latin profanus, from which we have our word, is compounded of procul a fano, "far from the temple," properly an irreligious man.
Sold his birthright - The first-born, in patriarchal times,
1. Had a right to the priesthood, Exo 22:29.
2. And a double portion of all the father's possessions, Deu 21:17.
3. And was lord over his brethren, Gen 27:29, Gen 27:37; Gen 49:3.
4. And in the family of Abraham the first-born was the very source whence the Messiah as the Redeemer of the world, and the Church of God, were to spring. Farther,
5. The first-born had the right of conveying especial blessings and privileges when he came to die. See the case of Isaac and his two sons, Jacob and Esau, in the history to which the apostle alludes, Genesis 27; and that of Jacob and his twelve sons, Genesis 49;
In short, the rights of primogeniture were among the most noble, honorable, and spiritual in the ancient world.
Albert Barnes: Notes on the Bible - 1834
12:16: Lest there be any fornicator - The sin here referred to is one of those which would spread corruption in the church, and against which they ought to be especially on their guard. Allusion is made to Esau as an example, who, himself a corrupt and profane man, for a trifle threw away the highest honor which as a son he could have. Many have regarded the word used here as referring to idolatry, or defection from the true religion to a false one - as the word is often used in the Old Testament - but it is more natural to understand it literally. The crime here mentioned was one which abounded everywhere in ancient times, as it does now, and it was important to guard the church against it; see the Act 15:20 note; Co1 6:18 note.
Or profane person - The word "profane" here refers to one who by word or conduct treats religion with contempt, or has no Rev_erence for what is sacred. This may be shown by words; by the manner; by a sneer; by neglect of religion; or by openly renouncing the privileges which might be connected with our salvation. The allusion here is to one who should openly cast off all the hopes of religion for indulgence in temporary pleasure, as Esau gave up his birthright for a trifling gratification. In a similar manner, the young, for temporary gratification, neglect or despise all the privileges and hopes resulting from their being born in the bosom of the church; from being baptized and consecrated to God; and from being trained up in the lap of piety.
As Esau - It is clearly implied here that Esau sustained the character of a fornicator and a profane person. The former appellation is probably given to him to denote his licentiousness shown by his marrying many wives, and particularly foreigners, or the daughters of Canaan: see Gen 36:2; compare Gen 26:34-35. The Jewish writers abundantly declare that that was his character; see Wetstein, in loc. In proof that the latter appellation - that of a profane person - belonged to him, see Gen 25:29-34. It is true that it is rather by inference, than by direct assertion, that it is known that he sustained this character. The birth-right, in his circumstances, was a high honor. The promise respecting the inheritance of the land of Canaan, the coming of the Messiah, and the preservation of the true religion, had been given to Abraham and Isaac, and was to be transmitted by them. As the oldest son, all the honor connected with this, and which is now associated with the name Jacob, would have properly appertained to Esau. But he undervalued it. He lived a licentious life. He followed his corrupt propensities, and gave the reins to indulgence. In a time of temporary distress, also, he showed how little he really valued all this, by bartering it away for a single meal of victuals. Rather than bear the evils of hunger for a short period, and evidently in a manner implying a great undervaluing of the honor which he held as the first-born son in a pious line, he agreed to surrender all the privileges connected with his birth. It was this which made the appellation appropriate to him; and this will make the appellation appropriate in any similar instance.
Who for one morsel of meat - The word "meat" here is used, as it is commonly in the Scriptures, in its primitive sense in English, to denote food: Gen 25:34. The phrase here, "morsel of meat," would be better rendered by "a single meal."
Sold his birthright - The birth-right seems to have implied the first place or rank in the family; the privilege of offering sacrifice and conducting worship in the absence or death of the father; a double share of the inheritance, and in this instance the honor of being in the line of the patriarchs, and transmitting the promises made to Abraham and Isaac. What Esau parted with, we can easily understand by reflecting on the honors which have clustered around the name of Jacob.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:16: any fornicator: Heb 13:4; Mar 7:21; Act 15:20, Act 15:29; Co1 5:1-6, Co1 5:9-11, Co1 6:15-20, Co1 10:8; Co2 12:21; Gal 5:19-21; Eph 5:3, Eph 5:5; Col 3:5; Th1 4:3-7; Rev 2:20-23, Rev 21:8, Rev 22:15
as Esau: Gen 25:31-34, Gen 27:36
Geneva 1599
12:16 (11) Lest there [be] any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright.
(11) We must shun immorality, and a profane mind, that is, such a mind as does not give God his due honour, which wickedness, how severely God will at length punish, the horrible example of Esau teaches us.
John Gill
12:16 Lest there be any fornicator or profane person,.... The first of these is guilty of a sin against the second table of the law, as well as against his own body; and which is opposed to the holiness the apostle had before exhorted to; such who are guilty of it, are not to be continued in the communion of the church; and it is a sin, which, lived in not repented of, excludes from the kingdom of heaven: the latter is one who is a transgressor of the first table of the law; who is an idolater, a swearer, a despiser of public worship and ordinances, and who behaves irreverently in divine service, and mocks at the future state, as Esau; to whom both these characters seem to belong: and this agrees with what the Jews say concerning him: they have a tradition (w), that he committed five transgressions on the day he came out of the field weary.
"He committed idolatry: he shed innocent blood; and lay with a virgin betrothed; and denied the life of the world to come (or a future state); and despised his birthright.''
Tit is elsewhere (x) a little differently expressed.
"Esau, the wicked, committed five transgressions on that day: he lay with a virgin betrothed; and killed a person; and denied the resurrection of the dead; and denied the root, or foundation, (i.e. that there is a God,) and despised his birthright; and besides, he desired his father's death, and sought to slay his brother.''
Tit is common for them to say of him, that he was an ungodly man; and particularly, that he was a murderer, a robber, "and an adulterer" (y); and that he has no part in the world to come (z): who for one morsel of meat sold his birthright; the account of which is in Gen 25:29 this includes all the privileges which he had a right unto by being the firstborn; as a peculiar blessing from his father; a double portion of goods; and dominion over his brethren: and it is commonly said by the Jews, that the priesthood belonged to the firstborn, before the Levitical dispensation; and that for this reason, Jacob coveted the birthright (a), Esau being a wicked man, and unfit for it. The birthright was reckoned sacred; it was typical of the primogeniture of Christ; of the adoption of saints, and of the heavenly inheritance belonging thereunto; all which were despised by Esau: and so the Jewish paraphrases (b) interpret the contempt of his birthright, a despising of his part in the world to come, and a denial of the resurrection of the dead: and his contempt of it was shown in his selling it; and this was aggravated by his selling it for "one morsel of meat"; which was bread, and pottage of lentiles, Gen 25:34. The Jewish writers speak of this bargain and sale much in the same language as the apostle here does; they say (c) of him, this is the man that sold his birthright , "for a morsel of bread"; and apply to him the passage in Prov 28:21 "for a piece of bread that man will transgress".
(w) Targum Jon. ben Uzziel in Gen. xxv. 29. (x) Shemot Rabba, sect. I. fol. 89. 3. T. Bab. Bava Bathra, fol. 16. 2. (y) Tzeror Hammor, fol. 27. 1. (z) Tzeror Hammor, fol. 26. 3. (a) Bereshit Rabba, sect. 63. fol. 56. 2. (b) Targum Hieros. & Jon. in Gen. 25. 34. Bereshit Rabba, ib. (c) Tzeror Hammor, fol. 26. 4. & 27. 1.
John Wesley
12:16 Esau was profane for so slighting the blessing which went along with the birth - right.
Robert Jamieson, A. R. Fausset and David Brown
12:16 fornicator-- (Heb 13:4; 1Cor 10:8).
or profane--Fornication is nearly akin to gluttony, Esau's sin. He profanely cast away his spiritual privilege for the gratification of his palate. Gen 25:34 graphically portrays him. An example well fitted to strike needful horror into the Hebrews, whosoever of them, like Esau, were only sons of Isaac according to the flesh [BENGEL].
for one morsel--The smallness of the inducement only aggravates the guilt of casting away eternity for such a trifle, so far is it from being a claim for mercy (compare Gen 3:6). One single act has often the greatest power either for good or for evil. So in the cases of Reuben and Saul, for evil (Gen 49:4; 1Chron 5:1; 1Kings 13:12-14); and, on the other hand, for good, Abraham and Phinehas (Gen 12:1, &c.; Gen 15:5-6; Num 25:6-15).
his birthright--Greek, "his own (so the oldest manuscripts read, intensifying the suicidal folly and sin of the act) rights of primogeniture," involving the high spiritual privilege of being ancestor of the promised seed, and heir of the promises in Him. The Hebrews whom Paul addressed, had, as Christians, the spiritual rights of primogeniture (compare Heb 12:23): he intimates that they must exercise holy self-control, if they wish not, like Esau, to forfeit them.
12:1712:17: Գիտէք՝ զի թէպէտ եւ յետոյ կամեցաւ ժառանգել զօրհնութիւնսն, խոտա՛ն գտաւ. զի եւ ապաշխարութեան տեղի ո՛չ եգիտ. թէպէտ եւ արտասուօ՛ք խնդրեաց զնա[4861]։[4861] Ոմանք. Ժառանգել զանդրանկութիւնն... զի ապաշխարութեան։
17 Գիտէք, որ, թէեւ նա յետոյ ուզեց ժառանգել օրհնութիւնները, բայց մերժուեց, քանի որ ապաշխարութեան հնարաւորութիւն չգտաւ, հակառակ նրան, որ արտասուքներով փնտռեց այն:
17 Քանզի գիտէք որ՝ թէպէտ ետքը ուզեց օրհնութիւնը ժառանգել, բայց մերժուեցաւ. վասն զի ապաշխարութեան առիթ չգտաւ հօրը քով, թէպէտեւ արցունքով խնդրեց զանիկա։
Գիտէք զի թէպէտեւ յետոյ կամեցաւ ժառանգել զօրհնութիւնսն, խոտան գտաւ. զի եւ ապաշխարութեան տեղի ոչ եգիտ, թէպէտեւ արտասուօք խնդրեաց զնա:

12:17: Գիտէք՝ զի թէպէտ եւ յետոյ կամեցաւ ժառանգել զօրհնութիւնսն, խոտա՛ն գտաւ. զի եւ ապաշխարութեան տեղի ո՛չ եգիտ. թէպէտ եւ արտասուօ՛ք խնդրեաց զնա[4861]։
[4861] Ոմանք. Ժառանգել զանդրանկութիւնն... զի ապաշխարութեան։
17 Գիտէք, որ, թէեւ նա յետոյ ուզեց ժառանգել օրհնութիւնները, բայց մերժուեց, քանի որ ապաշխարութեան հնարաւորութիւն չգտաւ, հակառակ նրան, որ արտասուքներով փնտռեց այն:
17 Քանզի գիտէք որ՝ թէպէտ ետքը ուզեց օրհնութիւնը ժառանգել, բայց մերժուեցաւ. վասն զի ապաշխարութեան առիթ չգտաւ հօրը քով, թէպէտեւ արցունքով խնդրեց զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
12:1717: Ибо вы знаете, что после того он, желая наследовать благословение, был отвержен; не мог переменить мыслей [отца], хотя и просил о том со слезами.
12:17  ἴστε γὰρ ὅτι καὶ μετέπειτα θέλων κληρονομῆσαι τὴν εὐλογίαν ἀπεδοκιμάσθη, μετανοίας γὰρ τόπον οὐχ εὖρεν, καίπερ μετὰ δακρύων ἐκζητήσας αὐτήν.
12:17. ἴστε (Ye-should-have-had-come-to-see) γὰρ (therefore) ὅτι (to-which-a-one) καὶ (and) μετέπειτα (with-upon-if-to-the-ones) θέλων (determining) κληρονομῆσαι (to-have-lot-parceleed-unto,"τὴν (to-the-one) εὐλογίαν (to-a-goodly-fortheeing-unto) ἀπεδοκιμάσθη, (it-was-off-assessed-to,"μετανοίας (of-a-considering-with-unto) γὰρ (therefore) τόπον (to-an-occasion) οὐχ (not) εὗρεν, (it-had-found,"καίπερ (and-very) μετὰ (with) δακρύων (of-tears) ἐκζητήσας (having-sought-out-unto) αὐτήν. (to-it)
12:17. scitote enim quoniam et postea cupiens hereditare benedictionem reprobatus est non enim invenit paenitentiae locum quamquam cum lacrimis inquisisset eamFor know ye that afterwards, when he desired to inherit the benediction, he was rejected. For he found no place of repentance, although with tears he had sought it.
17. For ye know that even when he afterward desired to inherit the blessing, he was rejected ( for he found no place of repentance), though he sought it diligently with tears.
12:17. For you know that afterwards, when he desired to inherit the benediction, he was rejected. For he found no place for repentance, even though he had sought it with tears.
12:17. 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.
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:

17: Ибо вы знаете, что после того он, желая наследовать благословение, был отвержен; не мог переменить мыслей [отца], хотя и просил о том со слезами.
12:17  ἴστε γὰρ ὅτι καὶ μετέπειτα θέλων κληρονομῆσαι τὴν εὐλογίαν ἀπεδοκιμάσθη, μετανοίας γὰρ τόπον οὐχ εὖρεν, καίπερ μετὰ δακρύων ἐκζητήσας αὐτήν.
12:17. scitote enim quoniam et postea cupiens hereditare benedictionem reprobatus est non enim invenit paenitentiae locum quamquam cum lacrimis inquisisset eam
For know ye that afterwards, when he desired to inherit the benediction, he was rejected. For he found no place of repentance, although with tears he had sought it.
12:17. For you know that afterwards, when he desired to inherit the benediction, he was rejected. For he found no place for repentance, even though he had sought it with tears.
12:17. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: "Что это значит? Неужели он отвергает покаяние? Нет. Но - как же говорит покаяния места не обрете? (metanoiaV gar topon auk euren). Если он осуждал себя, если сильно плакал, то почему не обрете места покаяния? Потому что это не было следствием раскаяния. Как печаль Каина не была следствием раскаяния, - что и доказал убийством, - так и здесь слова (Исава) не были следствием раскаяния, что после он также доказал убийством: и он намерением своим умертвил Иакова. Да приближаются, говорил он, дние плача отца моего, да бых убил Иакова, брата моего (Быт ХХVII:41). Потому слезы не могли сообщить ему покаяния. И не просто сказал: покаяния, но: аще и со слезами поискал покаяния места не обрете. Почему? Потому, что не раскаялся надлежащим образом" (Злат.). - "Не обрете, говорит, покаяния, или потому, что согрешил более, нежели сколько можно загладить покаянием, или потому, что не принес достойного покаяния; следовательно, есть грехи, превышающие покаяние. Посему не будем допускать падения неисцельного; пока мы только хромаем, то легко исправиться; а когда расстроимся совершенно, тогда что будет с нами? Он обращает это к тем, которые еще не пали, удерживает их страхом и говорит, что падший не может получить утешения. А падшим, чтобы они не предались отчаянию, внушает противное" (Злат.).
Adam Clarke: Commentary on the Bible - 1831
12:17: When he would have inherited the blessing - When he wished to have the lordship over the whole family conveyed to him, and sought it earnestly with tears, he found no place for a change in his father's mind and counsel, who now perceived that it was the will of God that Jacob should be made lord of all.
Repentance - Here μετανοια is not to be taken in a theological sense, as implying contrition for sin, but merely change of mind or purpose; nor does the word refer here to Esau at all, but to his father, whom Esau could not, with all his tears and entreaties, persuade to reverse what he had done. I have blessed him, said he, yea, and he must be blessed; I cannot reverse it now. See the whole of this transaction largely considered and explained, See the notes on Gen 25:29, etc., and see Gen 27:1 (note), etc. Nothing spoken here by the apostle, nor in the history in Genesis to which he refers, concerns the eternal state of either of the two brothers. The use made of the transaction by the apostle is of great importance: Take heed lest, by apostatizing from the Gospel, ye forfeit all right and title to the heavenly birthright, and never again be able to retrieve it; because they who reject the Gospel reject the only means of salvation.
Albert Barnes: Notes on the Bible - 1834
12:17: For ye know how that afterward ... - When he came to his father, and earnestly besought him to Rev_erse the sentence which he had pronounced; see Gen 27:34-40. The "blessing" here referred to was not that of the birth-right, which he knew he could not regain, but that pronounced by the father Isaac on him whom he regarded as his first-born son. This Jacob obtained by fraud, when Isaac really "meant" to bestow it on Esau. Isaac appears to have been ignorant wholly of the bargain which Jacob and Esau had made in regard to the birth-right, and Jacob and his mother contrived in this way to have that confirmed which Jacob had obtained of Esau by contract. The sanction of the father, it seems, was necessary, before it could be made sure, and Rebecca and Jacob understood that the dying blessing of the aged patriarch would establish it all. It was obtained by dishonesty on the part of Jacob; but so far as Esau was concerned, it was an act of righteous retribution for the little regard he had shown for the honor of his birth.
For he found no place of repentance - Margin, "Way to change his mind," That is, no place for repentance "in the mind of isaac," or no way to change his mind. It does not mean that Esau earnestly sought to repent and could not, but that when once the blessing had passed the lips of his father, he found it impossible to change it. Isaac firmly declared that he had "pronounced" the blessing, and though it had been obtained by fraud, yet as it was of the nature of a divine prediction, it could not now be changed. He had not indeed intended that it should be thus. He had pronounced a blessing on another which had been designed for him. But still the benediction had been given. The prophetic words had been pronounced. By divine direction the truth had been spoken, and how could it be changed? It was impossible now to Rev_erse the divine purposes in the case, and hence, the "blessing" must stand as it had been spoken. Isaac did, however, all that could be done. He gave a benediction to his son Esau, though of far inferior value to what he had pronounced on the fraudulent Jacob; Gen 27:39-40.
Though he sought it carefully with tears - Gen 27:34. He sought to change the purpose of his father, but could not do it. The meaning and bearing of this passage, as used by the apostle, may be easily understood:
(1) The decision of God on the human character and destiny will soon be pronounced. That decision will be according to truth, and cannot be changed.
(2) if we should despise our privileges as Esau did his birth-right, and renounce our religion, it would be impossible to recover what we had lost. There would be no possibility of changing the divine decision in the case, for it would be determined foRev_er. This passage, therefore, should not be alleged to show that a sinner. "cannot repent," or that he cannot find "place for repentance," or assistance to enable him to repent, or that tears and sorrow for sin would be of no avail, for it teaches none of these things; but it should be used to keep us from disregarding our privileges, from turning away from the true religion, from slighting the favors of the gospel, and from neglecting religion until death comes; because when God has once pronounced a sentence excluding us from his favor, no tears, or pleading, or effort of our own can change him. The sentence which he pronounces on the scoffer, the impenitent, the hypocrite, and the apostate, is one that will abide foRev_er without change. This passage, therefore, is in accordance with the doctrine more than once stated before in this Epistle, that if a Christian should really apostatize it would be impossible that he should be saved; see the notes on Heb 6:1-6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:17: when he: Gen 27:31-41
he was: Heb 6:8; Pro 1:24-31; Jer 6:30; Mat 7:23, Mat 25:11, Mat 25:12; Luk 13:24-27
for he: Heb 6:4-6, Heb 10:26-29, place for repentance, or, way to change his mind
Geneva 1599
12:17 For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no (g) place of repentance, though he sought it carefully with tears.
(g) There was no room left for his repentance: and it appears by the effects, what his repentance really was, for when he left his father's presence, he threatened to kill his brother.
John Gill
12:17 For ye know how that afterwards,.... After he had had his pottage; after he had sold his birthright for it, and the blessing with it; after his father had blessed Jacob: this the apostle relates to the Hebrews, as a thing well known to them; they having read the books of Moses, and being conversant with them, in which the whole history of this affair is recorded:
how that when he would have inherited the blessing, he was rejected; by his father, who refused to give him the blessing, but confirmed what he had given to Jacob; and also by God, he being the object of his hatred; concerning whom he had said, even before his birth, the elder shall serve the younger, Rom 9:11,
for he found no place of repentance, though he sought it carefully with tears, Gen 27:34 though he was very solicitous for the blessing, and shed many tears to obtain it, yet he had no true repentance for his sin in soiling the birthright. Tears are not an infallible sign of repentance: men may be more concerned for the loss and mischief that come by sin, than for the evil that is in it; and such repentance is not sincere; it does not spring from love to God, or a concern for his glory; nor does it bring forth proper fruits: or rather, the sense of the words is, that notwithstanding all his solicitude, importunity, and tears, he found no place of repentance in his father Isaac; he could not prevail upon him to change his mind; to revoke the blessing he had bestowed on Jacob, and confer it on him, Gen 27:33 for he plainly saw it was the mind of God, that the blessing should be where it was; whose counsel shall stand, and he will do all his pleasure. This latter seems to be the better interpretation of the words, though the former agrees with the Targum on Job 15:20
"all the days of Esau the ungodly, they expected that he would have repented, but he repented not.''
John Wesley
12:17 He was rejected - He could not obtain it. For he found no place for repentance - There was no room for any such repentance as would regain what he had lost. Though he sought it - The blessing of the birth - right. Diligently with tears - He sought too late. Let us use the present time.
Robert Jamieson, A. R. Fausset and David Brown
12:17 afterwards--Greek, "even afterward." He despised his birthright, accordingly also he was despised and rejected when he wished to have the blessing. As in the believer's case, so in the unbeliever's, there is an "afterwards" coming, when the believer shall look on his past griefs, and the unbeliever on his past joys, in a very different light from that in which they were respectively viewed at the time. Compare "Nevertheless afterward," &c. Heb 12:11, with the "afterward" here.
when he would--when he wished to have. "He that will not when he may, when he will, shall have nay" (Prov 1:24-30; Lk 13:34-35; Lk 19:42).
he was rejected--not as to every blessing, but only that which would have followed the primogeniture.
he found no place of repentance--The cause is here put for the effect, "repentance" for the object which Esau aimed at in his so-called repentance, namely, the change of his father's determination to give the chief blessing to Jacob. Had he sought real repentance with tears he would have found it (Mt 7:7). But he did not find it because this was not what he sought. What proves his tears were not those of one seeking true repentance is, immediately after he was foiled in his desire, he resolved to murder Jacob! He shed tears, not for his sin, but for his suffering the penalty of his sin. His were tears of vain regret and remorse, not of repentance. "Before, he might have had the blessing without tears; afterwards, no matter how many tears he shed, he was rejected. Let us use the time" (Lk 18:27)! [BENGEL]. ALFORD explains "repentance" here, a chance, by repenting, to repair (that is, to regain the lost blessing). I agree with him that the translation, instead of "repentance," "no place for changing HIS FATHER'S mind," is forced; though doubtless this is what was the true aim of the "repentance" which he sought. The language is framed to apply to profane despisers who wilfully cast away grace and seek repentance (that is, not real; but escape from the penalty of their sin), but in vain. Compare "afterward," Mt 25:11-12. Tears are no proof of real repentance (1Kings 24:16-17; contrast Ps 56:8).
it--the blessing, which was the real object of Esau, though ostensibly seeking "repentance."
12:1812:18: Զի ո՛չ էք մատուցեալ առ լեառն շօշափելի, որ հրովն վառեալ էր, եւ միգով, եւ մառախղով, եւ խաւարաւ, եւ մթով[4862]. [4862] Ոմանք. Առ լեառնն։
18 Դուք չէք մօտեցել շօշափելի լերանը, որ կրակով էր այրւում եւ պատած էր մէգով, մառախուղով, խաւարով եւ մթութեամբ,
18 Վասն զի դուք մօտեցած չէ՛ք շօշափելի լերանը, որ կրակով կը վառէր, ո՛չ ալ մէգին եւ խաւարին ու մրրիկին
Զի ոչ էք մատուցեալ առ լեառն շօշափելի, որ հրովն վառեալ էր, [62]եւ միգով եւ մառախղով եւ խաւարաւ եւ մթով:

12:18: Զի ո՛չ էք մատուցեալ առ լեառն շօշափելի, որ հրովն վառեալ էր, եւ միգով, եւ մառախղով, եւ խաւարաւ, եւ մթով[4862].
[4862] Ոմանք. Առ լեառնն։
18 Դուք չէք մօտեցել շօշափելի լերանը, որ կրակով էր այրւում եւ պատած էր մէգով, մառախուղով, խաւարով եւ մթութեամբ,
18 Վասն զի դուք մօտեցած չէ՛ք շօշափելի լերանը, որ կրակով կը վառէր, ո՛չ ալ մէգին եւ խաւարին ու մրրիկին
zohrab-1805▾ eastern-1994▾ western am▾
12:1818: Вы приступили не к горе, осязаемой и пылающей огнем, не ко тьме и мраку и буре,
12:18  οὐ γὰρ προσεληλύθατε ψηλαφωμένῳ καὶ κεκαυμένῳ πυρὶ καὶ γνόφῳ καὶ ζόφῳ καὶ θυέλλῃ
12:18. Οὐ (Not) γὰρ (therefore) προσεληλύθατε (ye-hath-had-come-to-come-toward) ψηλαφωμένῳ (unto-being-felt-unto) καὶ (and) κεκαυμένῳ ( unto-having-had-come-to-be-burned ) πυρὶ ( unto-a-fire ) καὶ (and) γνόφῳ ( unto-a-haze ) καὶ (and) ζόφῳ ( unto-a-gloom ) καὶ ( and ) θυέλλῃ ( unto-a-surged-whirling ,"
12:18. non enim accessistis ad tractabilem et accensibilem ignem et turbinem et caliginem et procellamFor you are not come to a mountain that might be touched and a burning fire and a whirlwind and darkness and storm,
18. For ye are not come unto that might be touched, and that burned with fire, and unto blackness, and darkness, and tempest,
12:18. But you have not drawn near to a tangible mountain, or a burning fire, or a whirlwind, or a mist, or a storm,
12:18. For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest,
For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest:

18: Вы приступили не к горе, осязаемой и пылающей огнем, не ко тьме и мраку и буре,
12:18  οὐ γὰρ προσεληλύθατε ψηλαφωμένῳ καὶ κεκαυμένῳ πυρὶ καὶ γνόφῳ καὶ ζόφῳ καὶ θυέλλῃ
12:18. non enim accessistis ad tractabilem et accensibilem ignem et turbinem et caliginem et procellam
For you are not come to a mountain that might be touched and a burning fire and a whirlwind and darkness and storm,
12:18. But you have not drawn near to a tangible mountain, or a burning fire, or a whirlwind, or a mist, or a storm,
12:18. For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-21: Ср. Исх ХХ:18-19; XIX:12-13, 16, 18. О страхе Моисея (21: ст.), не говорится им самим при описании этих событий. Очевидно, апостол пользовался здесь каким-либо преданием, на котором основывался, вероятно, и первомученик Стефан, также упоминающий о страхе Моисея в своей речи (Деян 7:32). Некоторое основание этого предания можно усматривать во Второзаконии 9:19, где Моисей говорит: "я страшился гнева и ярости, которыми Господь прогневался на вас и хотел погубить вас..." (что было после разбития скрижалей).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Nature of the Christian Economy.A. D. 62.
18 For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest, 19 And the sound of a trumpet, and the voice of words; which voice they that heard intreated that the word should not be spoken to them any more: 20 (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart: 21 And so terrible was the sight, that Moses said, I exceedingly fear and quake:) 22 But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, 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, 24 And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel. 25 See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven: 26 Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven. 27 And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain. 28 Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear: 29 For our God is a consuming fire.

Here the apostle goes on to engage the professing Hebrews to perseverance in their Christian course and conflict, and not to relapse again into Judaism. This he does by showing them how much the state of the gospel church differs from that of the Jewish church, and how much it resembles the state of the church in heaven, and on both accounts demands and deserves our diligence, patience, and perseverance in Christianity.

I. He shows how much the gospel church differs from the Jewish church, and how much it excels. And here we have a very particular description of the state of the church under the Mosaic dispensation, v. 18-21. 1. It was a gross sensible state. Mount Sinai, on which that church-state was constituted, was a mount that might be touched (v. 18), a gross palpable place; so was the dispensation. It was very much external and earthly, and so more heavy. The state of the gospel church on mount Zion is more spiritual, rational, and easy. 2. It was a dark dispensation. Upon that mount there were blackness and darkness, and that church-state was covered with dark shadows and types: the gospel state is much more clear and bright. 3. It was a dreadful and terrible dispensation; the Jews could not bear the terror of it. The thunder and the lightning, the trumpet sounding, the voice of God himself speaking to them, struck them with such dread that they entreated that the word might not be so spoken to them any more, v. 19. Yea, Moses himself said, I exceedingly fear and quake. The best of men on earth are not able to converse immediately with God and his holy angels. The gospel state is mild, and kind, and condescending, suited to our weak frame. 4. It was a limited dispensation; all might not approach to that mount, but only Moses and Aaron. Under the gospel we have all access with boldness to God. 5. It was a very dangerous dispensation. The mount burned with fire, and whatever man or beast touched the mount must be stoned, or thrust through with a dart, v. 20. It is true, it will be always dangerous for presumptuous and brutish sinners to draw night to God; but it is not immediate and certain death, as here it was. This was the state of the Jewish church, fitted to awe a stubborn and hard-hearted people, to set forth the strict and tremendous justice of God, to wean the people of God from that dispensation, and induce them more readily to embrace the sweet and gentle economy of the gospel church, and adhere to it.

II. He shows how much the gospel church represents the church triumphant in heaven, what communication there is between the one and the other. The gospel church is called mount Zion, the heavenly Jerusalem, which is free, in opposition to mount Sinai, which tendeth to bondage, Gal. iv. 24. This was the hill on which God set his king the Messiah. Now, in coming to mount Zion, believers come into heavenly places, and into a heavenly society.

1. Into heavenly places. (1.) Unto the city of the living God. God has taken up his gracious residence in the gospel church, which on that account is an emblem of heaven. There his people may find him ruling, guiding, sanctifying, and comforting them; there he speaks to them by the gospel ministry; there they speak to him by prayer, and he hears them; there he trains them up for heaven, and gives them the earnest of their inheritance. (2.) To the heavenly Jerusalem as born and bred there, as free denizens there. Here believers have clearer views of heaven, plainer evidences for heaven, and a greater meetness and more heavenly temper of soul.

2. To a heavenly society. (1.) To an innumerable company of angels, who are of the same family with the saints, under the same head, and in a great measure employed in the same work, ministering to believers for their good, keeping them in all their ways, and pitching their tents about them. These for number are innumerable, and for order and union are a company, and a glorious one. And those who by faith are joined to the gospel church are joined to the angels, and shall at length be like them, and equal with them. (2.) To the general assembly and church of the first-born, that are written in heaven, that is, to the universal church, however dispersed. By faith we come to them, have communion with them in the same head, by the same Spirit, and in the same blessed hope, and walk in the same way of holiness, grappling with the same spiritual enemies, and hasting to the same rest, victory, and glorious triumph. Here will be the general assembly of the first-born, the saints of former and earlier times, who saw the promises of the gospel state, but received them not, as well as those who first received them under the gospel, and were regenerated thereby, and so were the first-born, and the first-fruits of the gospel church; and thereby, as the first-born, advanced to greater honours and privileges than the rest of the world. Indeed all the children of God are heirs, and every one has the privileges of the first-born. The names of these are written in heaven, in the records of the church here: they have a name in God's house, are written among the living in Jerusalem; they have a good repute for their faith and fidelity, and are enrolled in the Lamb's book of life, as citizens are enrolled in the livery-books. (3.) To God the Judge of all, that great God who will judge both Jew and Gentile according to the law they are under: believers come to him now by faith, make supplication to their Judge, and receive a sentence of absolution in the gospel, and in the court of their consciences now, by which they know they shall be justified hereafter. (4.) To the spirits of just men made perfect; to the best sort of men, the righteous, who are more excellent than their neighbours; to the best part of just men, their spirits, and to these in their best state, made perfect. Believers have union with departed saints in one and the same head and Spirit, and a title to the same inheritance, of which those on earth are heirs, those in heaven possessors. (5.) To Jesus the Mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel. This is none of the least of many encouragements there are to perseverance in the gospel state, since it is a state of communion with Christ the Mediator of the new covenant, and of communication of his blood, that speaketh better things than the blood of Abel. [1.] The gospel covenant is the new covenant, distinct from the covenant of works; and it is now under a new dispensation, distinct from that of the Old Testament. [2.] Christ is the Mediator of this new covenant; he is the middle person that goes between both parties, God and man, to bring them together in this covenant, to keep them together notwithstanding the sins of the people and God's displeasure against them for sin, to offer up our prayers to God, and to bring down the favours of God to us, to plead with God for us and to plead with us for God, and at length to bring God and his people together in heaven, and to be a Mediator of fruition between them for ever, they beholding and enjoying God in Christ and God beholding and blessing them in Christ. [3.] This covenant is ratified by the blood of Christ sprinkled upon our consciences, as the blood of the sacrifice was sprinkled upon the altar and the sacrifice. This blood of Christ pacifies God and purifies the consciences of men. [4.] This is speaking blood, and it speaks better things than that of Abel. First, It speaks to God in behalf of sinners; it pleads not for vengeance, as the blood of Abel did on him who shed it, but for mercy. Secondly, To sinners, in the name of God. It speaks pardon to their sins, peace to their souls; and bespeaks their strictest obedience and highest love and thankfulness.

III. The apostle, having thus enlarged upon the argument to perseverance taken from the heavenly nature of the gospel church state, closes the chapter by improving the argument in a manner suitable to the weight of it (v. 25, &c.): See then that you refuse not him that speaketh--that speaketh by his blood; and not only speaketh after another manner than the blood of Abel spoke from the ground, but than God spoke by the angels, and by Moses spoke on mount Sinai; then he spoke on earth, now he speaks from heaven. Here observe,

1. When God speaks to men in the most excellent manner he justly expects from them the most strict attention and regard. Now it is in the gospel that God speaks to men in the most excellent manner. For, (1.) He now speaks from a higher and more glorious seat and throne, not from mount Sinai, which was on this earth, but from heaven. (2.) He speaks now more immediately by his inspired word and by his Spirit, which are his witnesses. He speaks not now any new thing to men, but by his Spirit speaks the same word home to the conscience. (3.) He speaks now more powerfully and effectually. Then indeed his voice shook the earth, but now, by introducing the gospel state, he hath shaken not only the earth, but the heavens,--not only shaken the hills and mountains, or the spirits of men, or the civil state of the land of Canaan, to make room for his people,--not only shaken the world, as he then did, but he hath shaken the church, that is, the Jewish nation, and shaken them in their church-state, which was in Old-Testament times a heaven upon earth; this their heavenly spiritual state he hath now shaken. It is by the gospel from heaven that God shook to pieces the civil and ecclesiastical state of the Jewish nation, and introduced a new state of the church, that cannot be removed, shall never be changed for any other on earth, but shall remain till it be made perfect in heaven.

2. When God speaks to men in the most excellent manner, the guilt of those who refuse him is the greater, and their punishment will be more unavoidable and intolerable; there is no escaping, no bearing it, v. 25. The different manner of God's dealing with men under the gospel, in a way of grace, assures us that he will deal with the despisers of the gospel after a different manner than he does with other men, in a way of judgment. The glory of the gospel, which should greatly recommend it to our regard, appears in these three things:-- (1.) It was by the sound of the gospel trumpet that the former dispensation and state of the church of God were shaken and removed; and shall we despise that voice of God that pulled down a church and state of so long standing and of God's own building? (2.) It was by the sound of the gospel trumpet that a new kingdom was erected for God in the world, which can never be so shaken as to be removed. This was a change made once for all; no other change shall take place till time shall be no more. We have now received a kingdom that cannot be moved, shall never be removed, never give way to any new dispensation. The canon of scripture is now perfected, the Spirit of prophecy has ceased, the mystery of God is finished, he has put his last hand to it. The gospel church may be made more large, more prosperous more purified from contracted pollution, but it shall never be altered for another dispensation; those who perish under the gospel perish without remedy. And hence the apostle justly concludes, [1.] How necessary it is for us to obtain grace from God, to serve him acceptably: if we be not accepted of God under this dispensation, we shall never be accepted at all; and we lose all our labour in religion if we be not accepted of God. [2.] We cannot worship God acceptably, unless we worship him with godly reverence and fear. As faith, so holy fear, is necessary to acceptable worship. [3.] It is only the grace of God that enables us to worship God in a right manner: nature cannot come up to it; it can produce neither that precious faith nor that holy fear that is necessary to acceptable worship. [4.] God is the same just and righteous God under the gospel that he appeared to be under the law. Though he be our God in Christ, and now deals with us in a more kind and gracious way, yet he is in himself a consuming fire; that is, a God of strict justice, who will avenge himself on all the despisers of his grace, and upon all apostates. Under the gospel, the justice of God is displayed in a more awful manner, though not in so sensible a manner as under the law; for here we behold divine justice seizing upon the Lord Jesus Christ, and making him a propitiatory sacrifice, his soul and body an offering for sin, which is a display of justice far beyond what was seen and heard on mount Sinai when the law was given.
Adam Clarke: Commentary on the Bible - 1831
12:18: For ye are not come unto the mount that might be touched - I believe the words ψηλαφωμενῳ ορει should be translated to a palpable or material mountain; for that it was not a mountain that on this occasion might be touched, the history, Exo 19:12, Exo 19:13, shows; and the apostle himself, in Heb 12:20, confirms. It is called here a palpable or material mount, to distinguish it from that spiritual mount Sion, of which the apostle is speaking. Some contend that it should be translated tacto de caelo, thunder-struck; this sense would agree well enough with the scope of the place. The apostle's design is to show that the dispensation of the law engendered terror; that it was most awful and exclusive; that it belonged only to the Jewish people; and that, even to them, it was so terrible that they could not endure that which was commanded, and entreated that God would not communicate with them in his own person, but by the ministry of Moses: and even to Moses, who held the highest intimacy with Jehovah, the revealed glories, the burning fire, the blackness, the darkness, the tempest, the loud-sounding trumpet, and the voice of words, were so terrible that he said, I exceedingly fear and tremble.
These were the things which were exhibited on that material mountain; but the Gospel dispensation is one grand, copious, and interesting display of the infinite love of God. It is all encouragement; breathes nothing but mercy; is not an exclusive system; embraces the whole human race; has Jesus, the sinner's friend, for its mediator; is ratified by his blood; and is suited, most gloriously suited, to all the wants and wishes of every soul of man.
Albert Barnes: Notes on the Bible - 1834
12:18: For ye are not come - To enforce the considerations already urged, the apostle introduces this sublime comparison between the old and new dispensations; Heb 12:18-24. The object, in accordance with the principal scope of the Epistle, is, to guard them against apostasy. To do this, he shows that under the new dispensation there was much more to hind them to fidelity, and to make apostasy dangerous, than there was under the old. The main point of the comparison is, that under the Jewish dispensation, everything was adapted to awe the mind, and to restrain by the exhibition of grandeur and of power; but that under the Christian dispensation, while there was as much that was sublime, there was much more that was adapted to win and hold the affections. There were Revelations of higher truths. There were more affecting motives to lead to obedience. There was that of which the former was but the type and emblem. There was the clear Revelation of the glories of heaven, and of the blessed society there, all adapted to prompt to the earnest desire that they might be our own. The considerations presented in this passage constitute the climax of the argument so beautifully pursued through this Epistle, showing that the Christian system was far superior in every respect to the Jewish. In presenting this closing argument, the apostle first refers to some of the circumstances attending the former dispensation which were designed to keep the people of God from apostasy, and then the considerations of superior weight existing under the Christian economy.
The mount that might be touched - Mount Sinai. The meaning here is, that "that mountain was palpable, material, touchable" - in contradistinction from the Mount Zion to which the church had now come, which is above the reach of the external senses; Heb 12:22. The apostle does not mean that it was permitted to the Israelites to touch Mount Sinai - for this was strictly forbidden, Exo 19:12; but he evidently alludes to that prohibition, and means to say that a command forbidding them to "touch" the mountain, implied that it was a material or palpable object. The sense of the passage is, that every circumstance that occurred there was suited to fill the soul with terror. Everything accompanying the giving of the Law, the setting of bounds around the mountain which they might not pass, and the darkness and tempest on the mountain itself, was adopted to overawe the soul. The phrase "the touchable mountain" - if such a phrase is proper - would express the meaning of the apostle here. The "Mount Zion" to which the church now has come, is of a different character. It is not thus visible and palpable. It is not enveloped in smoke and flame, and the thunders of the Almighty do not roll and re-echo among its lofty peaks as at Horeb; yet it presents "stronger" motives to perseverance in the service of God.
And that burned with fire - Exo 19:18; compare Deu 4:11; Deu 33:2.
Nor unto blackness, and darkness, and tempest - see Exo 19:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:18: Exo 19:12-19, Exo 20:18, Exo 24:17; Deu 4:11, Deu 5:22-26; Rom 6:14, Rom 8:15; Ti2 1:7
Geneva 1599
12:18 (12) For ye are not come unto the mount that might be (h) touched, and that burned with fire, nor unto blackness, and darkness, and tempest,
(12) Now he applies the same exhortation to the prophetic and kingly office of Christ compared with Moses, after this sort. If the majesty of the law was so great, how great do you think the glory of Christ and the gospel is? This comparison he declares also particularly.
(h) Which might be touched with hands, which was of a gross and earthly matter.
John Gill
12:18 For ye are not come unto the mount that might be touched,.... The design of the apostle in the following words is, in general, to engage the Hebrews to adhere closely to the Gospel, from the consideration of the superior excellency of it to the law; and in particular, to enforce his former exhortations to cheerfulness under afflictions; to an upright walk in the ways of God; to follow peace with all men, even with the Gentiles, and holiness both of heart and life; and to value the doctrine of the Gospel; and to take heed that none fail of it, or act unbecoming it: and here the apostle observes, what the believing Hebrews were not come to, being delivered from it, namely, the legal dispensation, which was their privilege; the happiness of which as expressed by a detail of particular circumstances, which attended the giving of the law to the Jews: it was given on a "mount which might be touched"; that is, by God, who descended on it, and by, touching it caused it to smoke, quake, and move, Ex 19:18. Compare with, Ps 68:8 for it was not to be touched by the Israelites, nor by their cattle, Ex 19:12, that is, at the time that the law was given, and Jehovah was upon it, otherwise it might be touched; and the meaning is, that it was an earthly mountain, that might be approached to, and be seen and felt, and not of a spiritual nature, as Sion, or the church of God; and so may be expressive of the carnality of the law, and also of the movableness of it:
and that burned with fire; as Mount Sinai did, Ex 19:18 Deut 4:11 which set forth the majesty of God, when upon it, at whose feet went forth burning coals; and also the wrath of God, as an avenging lawgiver and Judge; and the terror of that law, which strikes the minds of the transgressors of it with an expectation of fiery indignation; and so points out the end of such transgressors, which is, to be burnt:
nor unto blackness and darkness; which covered the mount when God was upon it, Ex 19:16 and which also may express the majesty of God, round about whom are clouds and darkness; and also the horror of the legal dispensation, and the obscurity of it; little being known by the Jews of the spirituality of the law, of the strict justice of God, and of the righteousness which the law requires, and of the end and use of it; and especially of the way of salvation by Christ; and so dark were they at last, as to prefer their own traditions before this law: it is added,
and tempest; there being thunderings and lightnings, which were very terrible, Ex 19:16 and though there is no express mention made of a tempest by Moses, yet Josephus (d) speaks not only of very terrible thunderings and lightnings, but of violent storms of wind, which produced exceeding great rains: and the Septuagint on Deut 4:11 use the same words as the apostle does here, "blackness, darkness, and tempest". This also may denote the majesty of God, who was then present; the terror of that dispensation; the horrible curses of the law; and the great confusion and disquietude raised by it in the conscience of a sinner.
(d) Antiqu. l. 3. c. 5. sect. 2.
John Wesley
12:18 For - A strong reason this why they ought the more to regard the whole exhortation drawn from the priesthood of Christ: because both salvation and vengeance are now nearer at hand. Ye are not come to the mountain that could be touched - That was of an earthy, material nature.
Robert Jamieson, A. R. Fausset and David Brown
12:18 For--The fact that we are not under the law, but under a higher, and that the last dispensation, the Gospel, with its glorious privileges, is the reason why especially the Hebrew Christians should "look diligently," &c. (Heb 12:15-16).
are not come--Greek, "have not come near to." Alluding to Deut 4:11, "Ye came near and stood under the mountain; and the mountain burned with fire . . . with darkness, clouds, and thick darkness." "In your coming near unto God, it has not been to," &c.
the mount--The oldest manuscripts and Vulgate omit "the mount." But still, "the mount" must be supplied from Heb 12:22.
that might be touched--palpable and material. Not that any save Moses was allowed to touch it (Ex 19:12-13). The Hebrews drew near to the material Mount Sinai with material bodies; we, to the spiritual mount in the spirit. The "darkness" was that formed by the clouds hanging round the mount; the "tempest" accompanied the thunder.
12:1912:19: ուր փողն հնչէր եւ բարբառ պատգամացն. ուստի որք լուանն՝ հրաժարեցին, զի մի՛ կրկնեսցի առ նոսա բանն.
19 ուր փողն էր հնչում եւ պատգամների ձայնը, այնպէս որ, ովքեր այն լսեցին, աղաչեցին, որ խօսքը չկրկնուի իրենց համար,
19 Եւ փողին հնչուելուն ու խօսքերուն ձայնին, որ լսողները աղաչեցին որ անգամ մըն ալ այն խօսքը չրկրկնուի իրենց.
ուր փողն հնչէր եւ բարբառ պատգամացն``. ուստի որք լուանն` [63]հրաժարեցին, զի մի՛ կրկնեսցի առ նոսա բանն:

12:19: ուր փողն հնչէր եւ բարբառ պատգամացն. ուստի որք լուանն՝ հրաժարեցին, զի մի՛ կրկնեսցի առ նոսա բանն.
19 ուր փողն էր հնչում եւ պատգամների ձայնը, այնպէս որ, ովքեր այն լսեցին, աղաչեցին, որ խօսքը չկրկնուի իրենց համար,
19 Եւ փողին հնչուելուն ու խօսքերուն ձայնին, որ լսողները աղաչեցին որ անգամ մըն ալ այն խօսքը չրկրկնուի իրենց.
zohrab-1805▾ eastern-1994▾ western am▾
12:1919: не к трубному звуку и гласу глаголов, который слышавшие просили, чтобы к ним более не было продолжаемо слово,
12:19  καὶ σάλπιγγος ἤχῳ καὶ φωνῇ ῥημάτων, ἧς οἱ ἀκούσαντες παρῃτήσαντο μὴ προστεθῆναι αὐτοῖς λόγον·
12:19. καὶ ( and ) σάλπιγγος ( of-a-trumpet ) ἤχῳ ( unto-a-reverberation ) καὶ ( and ) φωνῇ ( unto-a-sound ) ῥημάτων , ( of-utterings-to ,"ἧς (of-which) οἱ (the-ones) ἀκούσαντες ( having-heard ) παρῃτήσαντο ( they-appealed-beside-unto ) προστεθῆναι (to-have-been-placed-toward) αὐτοῖς (unto-them) λόγον: (to-a-forthee)
12:19. et tubae sonum et vocem verborum quam qui audierunt excusaverunt se ne eis fieret verbumAnd the sound of a trumpet and the voice of words, which they that had excused themselves, that the word might not be spoken to them.
19. and the sound of a trumpet, and the voice of words; which they that heard entreated that no word more should be spoken unto them:
12:19. or the sound of a trumpet, or a voice of words. Those who had experienced these things excused themselves, lest the Word be spoken to them.
12:19. And the sound of a trumpet, and the voice of words; which [voice] they that heard intreated that the word should not be spoken to them any more:
And the sound of a trumpet, and the voice of words; which [voice] they that heard intreated that the word should not be spoken to them any more:

19: не к трубному звуку и гласу глаголов, который слышавшие просили, чтобы к ним более не было продолжаемо слово,
12:19  καὶ σάλπιγγος ἤχῳ καὶ φωνῇ ῥημάτων, ἧς οἱ ἀκούσαντες παρῃτήσαντο μὴ προστεθῆναι αὐτοῖς λόγον·
12:19. et tubae sonum et vocem verborum quam qui audierunt excusaverunt se ne eis fieret verbum
And the sound of a trumpet and the voice of words, which they that had excused themselves, that the word might not be spoken to them.
12:19. or the sound of a trumpet, or a voice of words. Those who had experienced these things excused themselves, lest the Word be spoken to them.
12:19. And the sound of a trumpet, and the voice of words; which [voice] they that heard intreated that the word should not be spoken to them any more:
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Albert Barnes: Notes on the Bible - 1834
12:19: And the voice of a trumpet - Exo 19:19. The sound of the trumpet amidst the tempest was suited to increase the terror of the scene.
And the voice of words - Spoken by God; Exo 19:19. It is easy to conceive what must have been the awe produced by a voice uttered from the midst of the tempest so distinct as to be heard by the hundreds of thousands of Israel, when the speaker was invisible.
Which voice they that heard ... - Exo 20:18-19. It was so fearful and overpowering that the people earnestly prayed that if they must be addressed, it might he by the familiar voice of Moses and not by the awful voice of the Deity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:19: the sound: Exo 19:16-19; Co1 15:52; Th1 4:16
and the voice: exo 20:1-17, Exo 20:22; Deu 4:12, Deu 4:33, Deu 5:3-22
they that: Exo 20:18, Exo 20:19; Deu 5:24-27, Deu 18:16
John Gill
12:19 And the sound of a trumpet,.... Ex 19:16, which made it still more awful, as the sound of the trumpet will at the last day:
and the voice of words; of the ten words, or decalogue; which was as an articulate voice, formed by angels; and, therefore, the law is called the word spoken by angels, Heb 2:2 and is represented, as the voice of God himself, Ex 20:1 who made use of the ministry of angels to deliver the law to Moses; "which" voice is called , "the voice of words", in Deut 4:12, and this voice,
they that heard, entreated that the word should not be spoken to them any more: fearing that they should die; wherefore they desired Moses to be their mediator, and draw nigh to God, and hear his words, and speak them to them, from him, Ex 20:19.
John Wesley
12:19 The sound of a trumpet - Formed, without doubt, by the ministry of angels, and preparatory to the words, that is, the Ten Commandments, which were uttered with a loud voice, Deut 5:22.
Robert Jamieson, A. R. Fausset and David Brown
12:19 trumpet--to rouse attention, and herald God's approach (Ex 19:16).
entreated that the word should not be spoken--literally, "that speech should not be added to them"; not that they refused to hear the word of God, but they wished that God should not Himself speak, but employ Moses as His mediating spokesman. "The voice of words" was the Decalogue, spoken by God Himself, a voice issuing forth, without any form being seen: after which "He added no more" (Deut 5:22).
12:2012:20: քանզի ո՛չ հանդարտէին հրամանին. թէպէտ եւ գազան մերձենայր ՚ի լեառնն՝ քարկո՛ծ լինէր[4863]։ [4863] Ոմանք. Մերձանայր ՚ի լեառն։
20 քանի որ չէին դիմանում այն հրամանին, թէ՝ թէկուզ եւ գազան մօտենայ լերանը, կը քարկոծուի:
20 Վասն զի չէին կրնար դիմանալ հրամանին. «Եթէ գազան մըն ալ լերանը դպչի՝ պիտի քարկոծուի*»։
քանզի ոչ հանդարտէին հրամանին. [64]թէպէտեւ գազան մերձենայր ի լեառնն, քարկոծ լինէր:

12:20: քանզի ո՛չ հանդարտէին հրամանին. թէպէտ եւ գազան մերձենայր ՚ի լեառնն՝ քարկո՛ծ լինէր[4863]։
[4863] Ոմանք. Մերձանայր ՚ի լեառն։
20 քանի որ չէին դիմանում այն հրամանին, թէ՝ թէկուզ եւ գազան մօտենայ լերանը, կը քարկոծուի:
20 Վասն զի չէին կրնար դիմանալ հրամանին. «Եթէ գազան մըն ալ լերանը դպչի՝ պիտի քարկոծուի*»։
zohrab-1805▾ eastern-1994▾ western am▾
12:2020: ибо они не могли стерпеть того, что заповедуемо было: если и зверь прикоснется к горе, будет побит камнями (или поражен стрелою);
12:20  οὐκ ἔφερον γὰρ τὸ διαστελλόμενον, κἂν θηρίον θίγῃ τοῦ ὄρους, λιθοβοληθήσεται·
12:20. οὐκ (not) ἔφερον (they-were-bearing) γὰρ (therefore) τὸ (to-the-one) διαστελλόμενον (to-being-set-through," Κἂν ( And-ever ) θηρίον ( a-beastlet ) θίγῃ ( it-might-have-had-broached ) τοῦ ( of-the-one ) ὄρους , ( of-a-jut ) λιθοβοληθήσεται : ( it-shall-be-stone-casted-unto )
12:20. non enim portabant quod dicebatur et si bestia tetigerit montem lapidabiturFor they did not endure that which was said: and if so much as a beast shall touch the mount, it shall be stoned.
20. for they could not endure that which was enjoined, If even a beast touch the mountain, it shall be stoned;
12:20. For they could not bear what was said, and so, if even a beast would have touched the mountain, it would have been stoned.
12:20. (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart:
For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart:

20: ибо они не могли стерпеть того, что заповедуемо было: если и зверь прикоснется к горе, будет побит камнями (или поражен стрелою);
12:20  οὐκ ἔφερον γὰρ τὸ διαστελλόμενον, κἂν θηρίον θίγῃ τοῦ ὄρους, λιθοβοληθήσεται·
12:20. non enim portabant quod dicebatur et si bestia tetigerit montem lapidabitur
For they did not endure that which was said: and if so much as a beast shall touch the mount, it shall be stoned.
12:20. For they could not bear what was said, and so, if even a beast would have touched the mountain, it would have been stoned.
12:20. (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart:
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Albert Barnes: Notes on the Bible - 1834
12:20: For they could not endure that which was commanded - They could not sustain the awe produced by the fact that God uttered his commands himself. The meaning is not that the commands themselves were intolerable, but that the manner in which they were communicated inspired a terror which they could not bear. They feared that they should die; Exo 20:19.
And if so much as a beast touch the mountain, it shall be stoned - Exo 19:13. The prohibition was, that neither beast nor man should touch it on pain of death. The punishment was to be either by stoning, or being "shot through."
Or thrust through with a dart - Exo 19:13. "Or shot through." This phrase, however, though it is found in the common editions of the New Testament, is wanting in all the more valuable manuscripts; in all the ancient versions; and it occurs in none of the Greek ecclesiastical writers, with one exception. It is omitted now by almost all editors of the New Testament. It is beyond all doubt an addition of later times, taken from the Septuagint of Exo 19:13. Its omission does not injure the sense.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:20: For they: Deu 33:2; Rom 3:19, Rom 3:20; Gal 2:19, Gal 3:10
if so much: Exo 19:13, Exo 19:16
John Gill
12:20 For they could not endure that which was commanded,.... In the law; not that they disliked and despised the law, as unregenerate men do; but they could not endure it, or bear it, as a yoke, it being a yoke of bondage; nor as a covenant of works, it requiring perfect obedience, but giving no strength to perform; and as it showed them their sins, but did not direct them to a Saviour; as it was an accusing, cursing, and condemning law; and, as a fiery one, revealing wrath, and filling the conscience with it; unless this should have any respect to the following edict, more particularly:
and if so much as a beast touch the mountain, it shall be stoned or thrust through with a dart; and, if a beast, much more a man: and, how easily, through inadvertence, might this be done? and how terrible was the punishment? nothing less than death, by stoning, or being shot: and this they could not bear to hear, or think of: the last clause, "or thrust through with a dart", is wanting in the Alexandrian and Beza's Claromontane copies, in the Vulgate Latin, and all the Oriental versions; and yet is necessary to be retained, being in the original text, in Ex 19:12.
John Wesley
12:20 For they could not bear - The terror which seized them, when they heard those words proclaimed, If even a beast, &c. Ex 19:12, &c.
Robert Jamieson, A. R. Fausset and David Brown
12:20 that which was commanded--"the interdict" [TITTMANN]. A stern interdictory mandate is meant.
And--rather, "Even if a beast (much more a man) touch," &c.
or thrust through with a dart--omitted in the oldest manuscripts. The full interdict in Ex 19:12-13 is abbreviated here; the beast alone, being put for "whether man or beast"; the stoning, which applies to the human offender, alone being specified, the beast's punishment, namely, the being thrust through with a dart, being left to be understood.
12:2112:21: Եւ այնպէս ահագին էր տեսիլն, զի եւ Մովսէս ասէր, թէ զահի հարեալ եմ եւ դողամ[4864]։ [4864] Ոմանք. Եթէ զահի հար՛՛։
21 Եւ այնպէս ահազդու էր տեսիլքը, որ Մովսէսն ասում էր. «Սարսափում եմ եւ դողում»:
21 Այնպէս ահաւոր էր այն երեւոյթը՝ որ Մովսէս ըսաւ. «Սաստիկ կը վախնամ ու կը դողամ»։
Եւ այնպէս ահագին էր տեսիլն, զի եւ Մովսէս ասէր եթէ` Զահի հարեալ եմ եւ դողամ:

12:21: Եւ այնպէս ահագին էր տեսիլն, զի եւ Մովսէս ասէր, թէ զահի հարեալ եմ եւ դողամ[4864]։
[4864] Ոմանք. Եթէ զահի հար՛՛։
21 Եւ այնպէս ահազդու էր տեսիլքը, որ Մովսէսն ասում էր. «Սարսափում եմ եւ դողում»:
21 Այնպէս ահաւոր էր այն երեւոյթը՝ որ Մովսէս ըսաւ. «Սաստիկ կը վախնամ ու կը դողամ»։
zohrab-1805▾ eastern-1994▾ western am▾
12:2121: и столь ужасно было это видение, [что и] Моисей сказал: 'я в страхе и трепете'.
12:21  καί, οὕτω φοβερὸν ἦν τὸ φανταζόμενον, μωϊσῆς εἶπεν, ἔκφοβός εἰμι καὶ ἔντρομος.
12:21. καί, (and) οὕτω (of-which-unto-the-one) φοβερὸν (en-feareed) ἦν (it-was) τὸ (the-one) φανταζόμενον, (being-manifested-to,"Μωυσῆς (a-Mouses) εἶπεν (it-had-said," Ἐκφοβός ( Feareed-out ) εἰμι ( I-be ) καὶ (and) ἔντρομος. (trembleed-in)
12:21. et ita terribile erat quod videbatur Moses dixit exterritus sum et tremebundusAnd so terrible was that which was seen, Moses said: I am frighted, and tremble.
21. and so fearful was the appearance, Moses said, I exceedingly fear and quake:
12:21. And what was seen was so terrible that even Moses said: “I am terrified, and so, I tremble.”
12:21. And so terrible was the sight, [that] Moses said, I exceedingly fear and quake:)
And so terrible was the sight, [that] Moses said, I exceedingly fear and quake:

21: и столь ужасно было это видение, [что и] Моисей сказал: 'я в страхе и трепете'.
12:21  καί, οὕτω φοβερὸν ἦν τὸ φανταζόμενον, μωϊσῆς εἶπεν, ἔκφοβός εἰμι καὶ ἔντρομος.
12:21. et ita terribile erat quod videbatur Moses dixit exterritus sum et tremebundus
And so terrible was that which was seen, Moses said: I am frighted, and tremble.
12:21. And what was seen was so terrible that even Moses said: “I am terrified, and so, I tremble.”
12:21. And so terrible was the sight, [that] Moses said, I exceedingly fear and quake:)
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Albert Barnes: Notes on the Bible - 1834
12:21: And so terrible was the sight, that Moses said ... - This is not recorded in the account of the giving of the Law in Exodus, and it has been made a question on what authority the apostle made this declaration respecting Moses. In Deu 9:19, Moses indeed says, of himself, after he had come down from the mountain, and had broken the two tables of stone that were in his hand, that he was greatly afraid of the anger of the Lord on account of the sin of the people. "I was afraid of the anger and hot displeasure wherewith the Lord was wroth against you to destroy you;" and it has been supposed by many that this is the passage to which the apostle here alludes. But it is very evident that was spoken on a different occasion from the one which is referred to in the passage before us. That was after the Law was promulgated, and Moses had descended from the mount; and it was not said in view of the terrors of the scene when the Law was given, but of the apprehension of the wrath of God against the people for their sin in making the golden calf.
I know not how to explain this, except by the supposition that the apostle here refers to some tradition that the scene produced this effect on his mind. In itself it is not improbable that Moses thus trembled with alarm (compare Exo 19:16), nor that the remembrance of it should have been handed down among the numerous traditions which the Jews transmitted from age to age. There must have been many things that occurred in their journey through the wilderness which are not recorded in the Books of Moses. Many of them would be preserved naturally in the memory of the people, and transmitted to their posterity; and though those truths might become intermingled with much that was fabulous, yet it is not irrational to suppose that an inspired writer may have adduced pertinent and true examples from these traditions of what actually occurred. It was one method of preserving "the truth," thus to select such instances of what actually took place from the mass of traditions which were destined to perish, at would be useful in future times. The circumstance here mentioned was greatly suited to increase the impression of the sublimity and fearfulness of the scene. Moses was accustomed to commune with God. He had met him at the "bush," and had been addressed by him face to face, and yet so awful were the scenes at Horeb that even he could not bear it with composure. What may we then suppose to have been the alarm of the body of the people, when the mind of the great leader himself was thus overpowered!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:21: Moses: Exo 19:16, Exo 19:19; Psa 119:120; Isa 6:3-5; Dan 10:8, Dan 10:17; Rev 1:17
Geneva 1599
12:21 And so terrible was the (i) sight, [that] Moses said, I exceedingly fear and quake:)
(i) The shape and form which he saw, which was no counterfeit and forged shape, but a true one.
John Gill
12:21 And so terrible was the sight,.... Of the smoke, fire, and lightnings; or of God himself, who descended on the mount; with which agrees the Arabic version, which renders the words, "and so terrible was he who vouchsafed himself to be seen"; not in the bush burning with fire; at which time Moses was afraid to look upon God, Ex 3:6 but on Mount Sinai, when the law was given:
that Moses said, I exceedingly fear and quake: perhaps he might say this, when he spake, and God answered him, Ex 19:19. These words are nowhere recorded in Scripture; wherefore the apostle had them either by divine revelation, or from tradition, confirmed by the former: for the Jews have a notion that Moses did quake and tremble, and when upon the mount; and that he expressed his fear and dread. They have such a tradition as this (e);
"when Moses ascended on high, the ministering angels said before the holy blessed God, Lord of the world, what has this man, born of a woman, to do among us? he said unto them, to receive the law he is come; they replied before him, that desirable treasure, which is treasured up with thee, nine hundred, and seventy, and four generations, before the world was created, dost thou seek to give to flesh and blood? "What is man, that thou art mindful of him, and the son of man, that thou visitest him? who hast set thy glory above the heavens!" The holy blessed God said to Moses, return them an answer; he said, before him, Lord of the world, , "I am afraid", lest they should burn, (or consume) me, with the breath of their mouth.''
Compare this last clause with Th2 2:8 and elsewhere (f) those words being cited, he called unto Moses, Ex 25:16 it is observed:
"this Scripture comes not, but "to terrify him"; that so the law might be given with fear, fervour, and trembling; as it is said, Ps 2:11''
Once more (g),
"at the time that the holy blessed God said to Moses, "go, get thee down, for thy people have corrupted themselves", Ex 32:7 , "Moses trembled"; and he could not speak, &c.''
And again, it is said (h), that when Moses was on Mount Sinai, supplicating for the people of Israel, five destroying angels appeared, and immediately , "Moses was afraid". Now this circumstance is mentioned by the apostle, to aggravate the terror of that dispensation; that Moses, a great and good man; and who had much familiarity with God; the general of the people of Israel; their leader and commander; a man of great courage and presence of mind; and was their mediator between God and them; and yet feared, and quaked: the best of men are not without sin; and the most holy man on earth cannot stand before a holy God, and his holy law, upon the foot of his own righteousness, without trembling: it is an awful thing to draw nigh to God; and there is no such thing as doing it without a Mediator; and that Mediator must be more than a creature: and it is our happiness that we have such a Mediator, who never feared, nor quaked; who failed not, nor was he discouraged.
(e) T. Bab. Sabbat, fol. 88. 2. Yalkut, 2. par. 2. fol. 92. (f) T. Bab. Yoma, fol. 4. 2. (g) Zohar in Exod. fol. 84. 4. (h) Midrash Kohelet, fol. 69. 4.
John Wesley
12:21 Even Moses - Though admitted to so near an intercourse with God, who "spake to him as a man speaketh to his friend." At other times he acted as a mediator between God and the people. But while the ten words were pronounced, he stood as one of the hearers, Ex 19:25; Ex 20:19.
Robert Jamieson, A. R. Fausset and David Brown
12:21 the sight--the vision of God's majesty.
quake--Greek, "I am in trembling"; "fear" affected his mind: "trembling," his body. Moses is not recorded in Exodus to have used these words. But Paul, by inspiration, supplies (compare Acts 20:35; Ti2 3:8) this detail. We read in Deut 9:19, Septuagint, of similar words used by Moses after breaking the two tables, through fear of God's anger at the people's sin in making the golden calves. He doubtless similarly "feared" in hearing the ten commandments spoken by the voice of Jehovah.
12:2212:22: Այլ մատուցեալ էք ՚ի Սիովն լեառն, եւ ՚ի քաղաք Աստուծոյ կենդանւոյ յԵրուսաղէմ՝ յերկի՛նս, եւ ՚ի բիւրաւո՛ր բանակս հրեշտակաց[4865], [4865] Ոմանք. Աստուծոյ կենդանւոյն։
22 Բայց դուք մօտեցել էք Սիոն լերանը եւ կենդանի Աստծու քաղաքին, երկնային Երուսաղէմին, հրեշտակների բիւրաւոր բանակներին,
22 Բայց դուք Սիօն լերան մօտեցեր էք ու կենդանի Աստուծոյ քաղաքին, երկնաւոր Երուսաղէմին եւ բիւրաւոր հրեշտակներուն
Այլ մատուցեալ էք ի Սիովն լեառն, եւ ի քաղաք Աստուծոյ կենդանւոյ, յԵրուսաղէմ յերկինս, եւ ի բիւրաւոր բանակս հրեշտակաց:

12:22: Այլ մատուցեալ էք ՚ի Սիովն լեառն, եւ ՚ի քաղաք Աստուծոյ կենդանւոյ յԵրուսաղէմ՝ յերկի՛նս, եւ ՚ի բիւրաւո՛ր բանակս հրեշտակաց[4865],
[4865] Ոմանք. Աստուծոյ կենդանւոյն։
22 Բայց դուք մօտեցել էք Սիոն լերանը եւ կենդանի Աստծու քաղաքին, երկնային Երուսաղէմին, հրեշտակների բիւրաւոր բանակներին,
22 Բայց դուք Սիօն լերան մօտեցեր էք ու կենդանի Աստուծոյ քաղաքին, երկնաւոր Երուսաղէմին եւ բիւրաւոր հրեշտակներուն
zohrab-1805▾ eastern-1994▾ western am▾
12:2222: Но вы приступили к горе Сиону и ко граду Бога живаго, к небесному Иерусалиму и тьмам Ангелов,
12:22  ἀλλὰ προσεληλύθατε σιὼν ὄρει καὶ πόλει θεοῦ ζῶντος, ἰερουσαλὴμ ἐπουρανίῳ, καὶ μυριάσιν ἀγγέλων, πανηγύρει
12:22. ἀλλὰ (Other) προσεληλύθατε (ye-hath-had-come-to-come-toward) Σιὼν (unto-a-Sion) ὄρει (unto-a-jut) καὶ (and) πόλει (unto-a-city) θεοῦ (of-a-Deity) ζῶντος, (of-lifing-unto,"Ἰερουσαλὴμ (of-a-Hierousalem) ἐπουρανίῳ, (unto-upon-sky-belonged,"καὶ (and) μυριάσιν (unto-myriads) ἀγγέλων, (of-messengers,"
12:22. sed accessistis ad Sion montem et civitatem Dei viventis Hierusalem caelestem et multorum milium angelorum frequentiaeBut you are come to mount Sion and to the city of the living God, the heavenly Jerusalem, and to the company of many thousands of angels,
22. but ye are come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to innumerable hosts of angels,
12:22. But you have drawn near to mount Zion, and to the city of the living God, to the heavenly Jerusalem, and to the company of many thousands of Angels,
12:22. But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels,
But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels:

22: Но вы приступили к горе Сиону и ко граду Бога живаго, к небесному Иерусалиму и тьмам Ангелов,
12:22  ἀλλὰ προσεληλύθατε σιὼν ὄρει καὶ πόλει θεοῦ ζῶντος, ἰερουσαλὴμ ἐπουρανίῳ, καὶ μυριάσιν ἀγγέλων, πανηγύρει
12:22. sed accessistis ad Sion montem et civitatem Dei viventis Hierusalem caelestem et multorum milium angelorum frequentiae
But you are come to mount Sion and to the city of the living God, the heavenly Jerusalem, and to the company of many thousands of angels,
12:22. But you have drawn near to mount Zion, and to the city of the living God, to the heavenly Jerusalem, and to the company of many thousands of Angels,
12:22. But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22-24: "Видишь, сколькими доводами он доказал превосходство Нового Завета пред Ветхим? Вместо земного Иерусалима - небесный; вместо Моисея - Иисус; вместо народа - все Ангелы..., все сонмы верных... Итак, не скорбите, говорит: вы будете с ними" (Злат.). Некоторые, делая сравнение, унижают все тогдашнее, чтобы более возвысить настоящее; но я считаю и то дивным, но вместе доказываю, что наше гораздо превосходнее и удивительнее. Оно вдвойне велико; как славное и важнейшее, и вместе с тем как более доступное и краткое... Те не удостоились того, чего мы... Они видели мрак и облако, слышали голос. Но и ты слышал голос Божий, только не через облако, а через плоть Христову, и при том не смутился и не устрашился, но стоял и беседовал с Ходатаем... Тогда и Моисей устрашился, а ныне - никто. Тогда народ стоял внизу, а мы не внизу, но выше неба, близ Самого Бога, как сыны Его, а не так, как Моисей; там была пустыня, а здесь город, и тьмы Ангелов... Те не подходили, а стояли вдали, равно как и Моисей; а вы приступили (Злат.). - "Крови кропления, говорящей лучше, нежели Авелева" (Ср. Евр 11:4; Быт 4:10). "Кровь Авелева еще и ныне прославляется, впрочем не так, как Христова, потому что эта очистила всех и издает глас тем славнейший и важнейший, чем больше свидетельствуют о ней самые дела" (Злат.). Если кровь говорит, то тем более находится в живых Сам Закланный. А что говорит она - послушай: "и Дух ходатайствует воздыхании неизглаголанными" (Рим 8:26). Каким образом говорит: входя в чистую душу, возвышая ее и побуждая говорить (Злат.).
Adam Clarke: Commentary on the Bible - 1831
12:22: But ye are come unto mount Sion - In order to enter fully into the apostle's meaning, we must observe,
1. That the Church, which is called here the city of the living God, the heavenly Jerusalem, and mount Sion, is represented under the notion of a City.
2. That the great assembly of believers in Christ is here opposed to the congregation of the Israelites assembled at Mount Sinai.
3. That the innumerable company of angels is here opposed to, those angels by whom the law was ushered in, Act 7:53; Gal 3:19.
4. That the Gospel first-born, whose names are written in heaven, are here opposed to the enrolled first-born among the Israelites, Exo 24:5, Exo 19:22.
5. That the mediator of the new covenant, the Lord Jesus, is here opposed to Moses, the mediator of the old.
6. And that the blood of sprinkling, of Christ, our High Priest, refers to the act of Moses, Exo 24:8 : "And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the Lord hath made with you concerning all these words."
1. The description in these verses does not refer to a heavenly state; for the terrible nature of the Mosaic dispensation is never opposed to heaven or life eternal, but to the economy of the New Testament.
2. In heaven there is no need of a mediator, or sprinkling of blood; but these are mentioned in the state which the apostle describes.
The heavenly Jerusalem - This phrase means the Church of the New Testament, as Schoettgen has amply proved in his dissertation on this subject.
To an innumerable company of angels - Μυριασιν αγγελων· To myriads, tens of thousands, of angels. These are represented as the attendants upon God, when he manifests himself in any external manner to mankind. When he gave the law at Mount Sinai, it is intimated that myriads of these holy beings attended him. "The chariots of the Lord are twenty thousand, even thousands of angels; the Lord is among them as in Sinai, in the holy place;" Psa 68:17. And when he shall come to judge the world, he will be attended with a similar company. "Thousand thousands ministered unto him, and ten thousand times ten thousand stood before him;" Dan 7:10. In both these cases, as in several others, these seem to be, speaking after the manner of men, the body guard of the Almighty. Though angels make a part of the inhabitants of the New Jerusalem, yet they belong also to the Church below. Christ has in some sort incorporated them with his followers, for "they are all ministering spirits, sent forth to minister to them that shall be heirs of salvation," and they are all ever considered as making a part of God's subjects.
Albert Barnes: Notes on the Bible - 1834
12:22: But ye are come unto Mount Sion - You who are Christians; all who are under the new dispensation. The design is to "contrast" the Christian dispensation with the Jewish. and to show that its excellencies and advantages were far superior to the religion of their fathers. It had more to win the affections; more to elevate the soul; more to inspire with hope. It had less that was terrific and alarming; it appealed less to the fears and more to the tropes of mankind; but still apostasy from this religion could not be less terrible in its consequences than apostasy from the religion of Moses. In the passage before us, the apostle evidently contrasts Sinai with Mount Zion, and means to say that there was more about the latter that was adapted to win the heart and to preserve allegiance than there was about the former. Mount Zion literally denoted the Southern hill in Jerusalem, on which a part of the city was built.
That part of the city was made by David and his successors the residence of the court, and soon the name Zion, was given familiarly to the whole city. Jerusalem was the center of religion in the land; the place where the temple stood, and where the worship of God was celebrated, and where God dwelt by a visible symbol, and it became the type and emblem of the holy abode where He dwells in heaven. It cannot be literally meant here that they had come to the Mount Zion in Jerusalem, for that was as true of the whole Jewish people as of those whom the apostle addressed, but it must mean that they had come to the Mount Zion of which the holy city was an emblem; to the glorious mount which is Rev_ealed as the dwelling-place of God, of angels, of saints. That is, they had "come" to this by the Revelations and hopes of the gospel. They were not indeed literally in heaven, nor was that glorious city literally on earth, but the dispensation to which they had been brought was what conducted them directly up to the city of the living God, and to the holy mount where he dwelt above. The view was not confined to an earthly mountain enveloped in smoke and flame, but opened at once on the holy place where God abides. By the phrase, "ye are come," the apostle means that this was the characteristic of the new dispensation that it conducted them there, and that they were already in fact inhabitants of that glorious city. They were citizens of the heavenly Jerusalem (compare note, Phi 3:20), and were entitled to its privileges.
And unto the city of the living God - The city where the living God dwells - the heavenly Jerusalem; compare notes on Heb 11:10. God dwelt by a visible symbol in the temple at Jerusalem - and to that his people came under the old dispensation. In a more literal and glorious sense his abode is in heaven, and to that his people have now come.
The heavenly Jerusalem - Heaven is not unfrequently represented as a magnificent city where God and angels dwelt; and the Christian Revelation discloses this to Christians as certainly their final home. They should regard themselves already as dwellers in that city, and live and act as if they saw its splendor and partook of its joy. In regard to this representation of heaven as a city where God dwells, the following places may be consulted: Heb 11:10, Heb 11:14-16; Heb 12:28; Heb 13:14; Gal 4:26; Rev 3:12; Rev 21:2, Rev 10-27. It is true that Christians have not yet seen that city by the physical eye, but they look to it with the eye of faith. It is Rev_ealed to them; they are permitted by anticipation to contemplate its glories, and to feel that it is to be their eternal home. They are permitted to live and act as if they saw the glorious God whose dwelling is there, and were already surrounded by the angels and the redeemed. The apostle does not represent them as if they were expecting that it would be visibly set up on the earth, but as being now actually dwellers in that city, and bound to live and act as if they were amidst its splendors.
And to an innumerable company of angels - The Greek here is, "to myriads (or ten thousands) of angels in an assembly or joyful convocation." The phrase "tens of thousands" is often used to denote a great and indefinite number. The word rendered "general assembly," Heb 12:22 - πανήγυρις panē guris - refers properly to an "assembly, or convocation of the whole people in order to celebrate any public festival or solemnity, as the public games or sacrifices; Robinson's Lexicon. It occurs nowhere else in the New Testament, and refers here to the angels viewed as assembled around the throne of God and celebrating his praises. It should be regarded as connected with the word "angels," referring to "their" convocation in heaven, and not to the church of the first-born. This construction is demanded by the Greek. Our common translation renders it as if it were to be united with the church - "to the general assembly and church of the first-born;" but the Greek will not admit of this construction.
The interpretation which unites it with the angels is adopted now by almost all critics, and in almost all the editions of the New Testament. On the convocation of angels, see the notes on Job 1:6. The writer intends, doubtless, to contrast that joyful assemblage of the angels in heaven with those who appeared in the giving of the Law on Mount Sinai. God is always represented as surrounded by hosts of angels in heaven; see Deu 33:2; Kg1 22:19; Dan 7:10; Psa 68:17; compare notes, Heb 12:1; see also Rev 5:11; Mat 26:53; Luk 2:13. The meaning is, that under the Christian dispensation Christians in their feelings and worship become united to this vast host of holy angelic beings. it is, of course, not meant that they are "visible," but they are seen by the eye of faith. The "argument" here is, that as, in virtue of the Christian Revelation, we become associated with those pure and happy spirits, we should not apostatize from such a religion, for we should regard it as honorable and glorious to be identified with them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:22: ye are come: Psa 2:6, Psa 48:2, Psa 132:13, Psa 132:14; Isa 12:6, Isa 14:32, Isa 28:16, Isa 51:11, Isa 51:16, Isa 59:20; Isa 60:14; Joe 2:32; Rom 11:26; Gal 4:26; Rev 14:1
the city: Heb 13:14; Psa 48:2, Psa 87:3; Mat 5:35; Phi 3:20 *marg. Rev 3:12, Rev 21:2, Rev 21:10, Rev 22:19
of the: Heb 3:12, Heb 9:14, Heb 10:31; Deu 5:26; Jos 3:10; Kg2 19:4; Psa 42:2, Psa 84:2; Jer 10:10; Dan 6:26; Hos 1:10; Mat 16:16; Rom 9:26; Th1 1:9; Rev 7:2
an innumerable: Deu 33:2; Psa 68:17; Dan 7:10; Jde 1:14; Rev 5:11, Rev 5:12
John Gill
12:22 But ye are come unto Mount Sion,.... The Alexandrian copy reads, as in Heb 12:18 "for ye are not come"; which may seem to favour that interpretation of this passage, which refers it to the heavenly state; to which saints, in this present life, are not, as yet, come: but, by "Mount Sion", and the other names here given, is meant the church of God, under the Gospel dispensation, to which the believing Hebrews were come; in distinction from the legal dispensation, signified by Mount Sinai, from which they were delivered: and this is called Mount Sion, because, like that, it is beloved of God; chosen by him; and is the place of his habitation; here his worship is, and his word and ordinances are administered; here he communes with his people, and distributes his blessings and this, as Mount Sion, is a perfection of beauty the joy of the whole earth; is strongly fortified by divine power, and is immovable; and is comparable to that mountain, for its height and holiness: and to come to Sion is to become a member of a Gospel church, and partake of the ordinances, enjoy the privileges, and perform the duties belonging to it:
and unto the city of the living God; the Gospel church is a city, built on Christ, the foundation; and is full of habitants, true believers, at least it will be, in the latter day; it is pleasantly situated by the river of God's love, and by the still waters of Gospel ordinances; it is governed by wholesome laws, of Christ's enacting, and is under proper officers, of his appointing; and is well guarded by watchmen, which he has set upon the walls of it; and it is endowed with many privileges, as access to God, freedom from the arrests of justice, and from condemnation, adoption, and a right to the heavenly inheritance: and this may be called "the city of God", because it is of his building, and here he dwells, and protects, and defends it; and who is styled "the living God", to distinguish him from the idols of the Gentiles, which are lifeless and inanimate, no other than sticks and stones.
The heavenly Jerusalem: the church of God goes by the name of Jerusalem often, both in the Old and in the New Testament; with which it agrees in its name, which signifies the vision of peace, or they shall see peace: Christ, the King of it, is the Prince of peace; the members of it are sons of peace, who enjoy a spiritual peace now, and an everlasting one hereafter: like that, it is compact together, consisting of saints, cemented together in love, in the order and fellowship of the Gospel; and is well fortified, God himself, and his power, being all around it, and having salvation, for walls and bulwarks, and being encamped about by angels; and it is a free city, being made so by Christ, and, through him, enjoying the liberty of grace now, and having a title to the liberty of glory in the world to come; as Jerusalem was, it is the object of God's choice, the palace of the great King, and the place of divine worship: it is called "heavenly", to distinguish it from the earthly Jerusalem; and to express the excellency of it, as well as to point out its original: the members of it are from heaven, being born from above; their conversation is now in heaven; and they are designed for that place; and its doctrines and ordinances are all from thence.
And to an innumerable company of angels; which are created spirits, immaterial and immortal; very knowing, and very powerful; and swift to do the will of God; they are holy, and immutably so, being the elect of God, and confirmed by Christ: and saints now are brought into a state of friendship with them; and into the same family; and are social worshippers with them; and they have access into heaven, where angels are; and with whom they shall dwell for ever: and, in the present state of things, they share the benefit and advantages of their kind offices; who have, sometimes, provided food for their bodies; healed their diseases; directed and preserved them on journeys; prevented outward calamities; delivered them out of them, when in danger; restrained things hurtful, and cut off their enemies: and, with regard to things spiritual they have, sometimes, made known the mind and will of God unto the saints; have comforted them under their distresses; helped them against Satan's temptations; are present at their death, and carry their souls to glory; and will gather the saints together, at the last day: and, as to the number of them, they are innumerable; they are the armies of heaven; and there is a multitude of the heavenly host; there are more than twelve legions of angels; their number is ten thousand times ten thousand, and thousands of thousands: and this makes both for the glory and majesty of God, whose attendants they are; and for the comfort and safety of saints, to whom they minister, and about whom they encamp: a like phrase is used in the Apocrypha:
"Before the fair flowers were seen, or ever the moveable powers were established, before the innumerable multitude of angels were gathered together,'' (2 Esdras 6:3)
John Wesley
12:22 But ye - Who believe in Christ. Are come - The apostle does not here speak of their coming to the church militant, but of that glorious privilege of New Testament believers, their communion with the church triumphant. But this is far more apparent to the eyes of celestial spirits than to ours which are yet veiled. St. Paul here shows an excellent knowledge of the heavenly economy, worthy of him who had been caught up into the third heaven. To mount Sion - A spiritual mountain. To the city of the living God, the heavenly Jerusalem - All these glorious titles belong to the New Testament church. And to an innumerable company - Including all that are afterwards mentioned.
Robert Jamieson, A. R. Fausset and David Brown
12:22 are come--Greek, "have come near unto" (compare Deut 4:11). Not merely, ye shall come, but, ye have already come.
Mount Sion--antitypical Sion, the heavenly Jerusalem, of which the spiritual invisible Church (of which the first foundation was laid in literal Zion, Jn 12:15; 1Pet 2:6) is now the earnest; and of which the restored literal Jerusalem hereafter shall be the earthly representative, to be succeeded by the everlasting and "new Jerusalem, coming down from God out of heaven" (Rev. 21:2-27; compare Heb 11:10).
to an innumerable company of angels, to the general assembly and church--The city of God having been mentioned, the mention of its citizens follows. Believers being like the angels (Job 1:6; Job 38:7), "sons of God," are so their "equals" (Lk 20:36); and being reconciled through Christ, are adopted into God's great and blessed family. For the full completion of this we pray (Mt 6:10). English Version arrangement is opposed: (1) by "and" always beginning each new member of the whole sentence; (2) "general assembly and Church," form a kind of tautology; (3) "general assembly," or rather, "festal full assembly," "the jubilant full company" (such as were the Olympic games, celebrated with joyous singing, dancing, &c.), applies better to the angels above, ever hymning God's praises, than to the Church, of which a considerable part is now militant on earth. Translate therefore, "to myriads (ten thousands, compare Deut 33:2; Ps 68:17; Dan 7:10; Jude 1:14; namely), the full festal assembly of angels, and the Church of the first-born." Angels and saints together constitute the ten thousands. Compare "all angels, all nations" Mt 25:31-32. Messiah is pre-eminently "the First-born," or "First-begotten" (Heb 1:6), and all believers become so by adoption. Compare the type, Num 3:12, Num 3:45, Num 3:50; 1Pet 1:18. As the kingly and priestly succession was in the first-born, and as Israel was God's "first-born" (Ex 4:22; compare Ex 13:2), and a "kingdom of priests" to God (Ex 19:6), so believers (Rev_ 1:6).
12:2312:23: եւ յեկեղեցի՛ս անդրանկաց գրելոց յերկինս, եւ առ դատաւո՛րն ամենեցուն Աստուած, եւ յոգիս արդարոց կատարելոց[4866]. [4866] Ոմանք. Անդրանկաց կատարելոց յեր՛՛... ամենեցունց Աստուած։
23 երկնքում գրուած անդրանիկների հանդիսաւոր ժողովին, բոլորի դատաւոր Աստծուն, կատարելութեան հասած արդարների հոգիներին
23 Ու երկինքը գրուած անդրանիկներուն հանդիսաւոր ժողովին ու եկեղեցիին եւ Աստուծոյ՝ որ ամենուն Դատաւորն է ու արդարներուն հոգիներուն՝ որոնք կատարելութեան հասեր են
եւ յեկեղեցիս անդրանկաց գրելոց յերկինս, եւ առ դատաւորն ամենեցուն Աստուած, եւ յոգիս արդարոց կատարելոց:

12:23: եւ յեկեղեցի՛ս անդրանկաց գրելոց յերկինս, եւ առ դատաւո՛րն ամենեցուն Աստուած, եւ յոգիս արդարոց կատարելոց[4866].
[4866] Ոմանք. Անդրանկաց կատարելոց յեր՛՛... ամենեցունց Աստուած։
23 երկնքում գրուած անդրանիկների հանդիսաւոր ժողովին, բոլորի դատաւոր Աստծուն, կատարելութեան հասած արդարների հոգիներին
23 Ու երկինքը գրուած անդրանիկներուն հանդիսաւոր ժողովին ու եկեղեցիին եւ Աստուծոյ՝ որ ամենուն Դատաւորն է ու արդարներուն հոգիներուն՝ որոնք կատարելութեան հասեր են
zohrab-1805▾ eastern-1994▾ western am▾
12:2323: к торжествующему собору и церкви первенцев, написанных на небесах, и к Судии всех Богу, и к духам праведников, достигших совершенства,
12:23  καὶ ἐκκλησίᾳ πρωτοτόκων ἀπογεγραμμένων ἐν οὐρανοῖς, καὶ κριτῇ θεῶ πάντων, καὶ πνεύμασι δικαίων τετελειωμένων,
12:23. πανηγύρει (unto-an-all-gathering) καὶ (and) ἐκκλησίᾳ (unto-a-calling-out-unto) πρωτοτόκων ( of-most-before-produced ) ἀπογεγραμμένων ( of-having-had-come-to-be-scribed-off ) ἐν (in) οὐρανοῖς, (unto-skies,"καὶ (and) κριτῇ (unto-a-separater) θεῷ (unto-a-Deity) πάντων , ( of-all ,"καὶ (and) πνεύμασι (unto-currentings-to) δικαίων ( of-course-belonged ) τετελειωμένων , ( of-having-had-come-to-be-en-finish-belonged ,"
12:23. et ecclesiam primitivorum qui conscripti sunt in caelis et iudicem omnium Deum et spiritus iustorum perfectorumAnd to the church of the firstborn who are written in the heavens, and to God the judge of all, and to the spirits of the just made perfect,
23. to the general assembly and church of the firstborn who are enrolled in heaven, and to God the Judge of all, and to the spirits of just men made perfect,
12:23. and to the Church of the first-born, those who have been inscribed in the heavens, and to God, the judge of all, and to the spirits of the just made perfect,
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,
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:

23: к торжествующему собору и церкви первенцев, написанных на небесах, и к Судии всех Богу, и к духам праведников, достигших совершенства,
12:23  καὶ ἐκκλησίᾳ πρωτοτόκων ἀπογεγραμμένων ἐν οὐρανοῖς, καὶ κριτῇ θεῶ πάντων, καὶ πνεύμασι δικαίων τετελειωμένων,
12:23. et ecclesiam primitivorum qui conscripti sunt in caelis et iudicem omnium Deum et spiritus iustorum perfectorum
And to the church of the firstborn who are written in the heavens, and to God the judge of all, and to the spirits of the just made perfect,
12:23. and to the Church of the first-born, those who have been inscribed in the heavens, and to God, the judge of all, and to the spirits of the just made perfect,
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,
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Adam Clarke: Commentary on the Bible - 1831
12:23: To the general assembly - Πανηγυρει. This word is joined to the preceding by some of the best MSS., and is quoted in connection by several of the fathers: Ye are come - to the general assembly of innumerable angels; and this is probably the true connection.
The word πανηγυρις is compounded of παν, all, and αγυρις, an assembly; and means, particularly, an assembly collected on festive occasions. It is applied to the assembly of the Grecian states at their national games, Olympic, Isthmian, etc.; and hence a speech pronounced in favor of any person at such festive assemblies was called πανηγυρικος λογος, a panegyrical discourse; and hence our word panegyric.
The first-born - Those who first received the Gospel of Christ, and who are elsewhere termed the first fruits: this is spoken in allusion to the first-born among the Israelites, who were all considered as the Lord's property, and were dedicated to him. The Jews gave the title בכור bechor, first-born, to those who were very eminent or excellent; what we would term the head or top of his kin. The Church of the first-born is the assembly of the most excellent.
Which are written in heaven - Who are enrolled as citizens of the New Jerusalem, and are entitled to all the rights, privileges, and immunities of the Church here, and of heaven above. This is spoken in allusion to the custom of enrolling or writing on tables, etc., the names of all the citizens of a particular city; and all those thus registered were considered as having a right to live there, and to enjoy all its privileges. All genuine believers are denizens of heaven. That is their country, and there they have their rights, etc. And every member of Christ has a right to, and can demand, every ordinance in the Church of his Redeemer; and wo to him who attempts to prevent them!
God the Judge of all - The supreme God is ever present in this general assembly: to him they are all gathered; by him they are admitted to all those rights, etc.; under his inspection they continue to act; and it is he alone who erases from the register those who act unworthily of their citizenship. Judge here is to be taken in the Jewish use of the term, i.e. one who exercises sovereign rule and authority.
The spirits of just men made perfect - We cannot understand these terms without the assistance of Jewish phraseology. The Jews divide mankind into three classes: -
1. The Just Perfect, צדיקים גמורים tsaddikim gemurim.
2. The wicked perfect, רשעים גמורים reshaim gemurim.
3. Those between both, בינוניים beinoniyim.
1. The just perfect are those,
1. Who have conquered all brutal appetites and gross passions.
2. Who have stood in the time of strong temptation.
3. Who give alms with a sincere heart.
4. Who worship the true God only.
5. Who are not invidious.
6. Those from whom God has taken יצר הרע yetser hara, evil concupiscence, and given יצר טוב yetser tob, the good principle.
2. The wicked perfect are those,
1. Who never repent.
2. They receive their portion in this life, because they can have none in the life to come, and are under the influence of יצר הרע yetser hara, the evil principle.
3. The intermediate are those who are influenced partly by the evil principle, and partly by the good. - See Schoettgen.
In several parts of this epistle τελειος, the just man, signifies one who has a full knowledge of the Christian system, who is justified and saved by Christ Jesus; and the τετελειωνεμοι are the adult Christians, who are opposed to the νηπιοι or babes in knowledge and grace. See Heb 5:12-14; Heb 8:11; and Gal 4:1-3. The spirits of the just men made perfect, or the righteous perfect, are the full grown Christians; those who are justified by the blood and sanctified by the Spirit of Christ. Being come to such, implies that spiritual union which the disciples of Christ have with each other, and which they possess how far soever separate; for they are all joined in one spirit, Eph 2:18; they are in the unity of the spirit, Eph 4:3, Eph 4:4; and of one soul, Act 4:32. This is a unity which was never possessed even by the Jews themselves in their best state; it is peculiar to real Christianity: as to nominal Christianity, wars and desolations between man and his fellows are quite consistent with its spirit. See at the end of the chapter, (note).
Albert Barnes: Notes on the Bible - 1834
12:23: To the general assembly - see the notes on Heb 12:22.
And church of the first-born - That is, you are united with the church of the first-born. They who were first-born among the Hebrews enjoyed special privileges, and especially pre-eminence of rank; see the notes on Col 1:15. The reference here is, evidently, to those saints who had been distinguished for their piety, and who may be supposed to be exalted to special honors in heaven - such as the patriarchs, prophets, martyrs. The meaning is, that by becoming Christians, we have become in fact identified with that happy and honored church, and that this is a powerful motive to induce us to persevere. It is a consideration which should make us adhere to our religion amidst all temptations and persecutions, that we are identified with the most eminently holy men who have lived, and that we are to share their honors and their joys. The Christian is united in feeling, in honor, and in destiny, with the excellent of all the earth, and of all times. He should feel it, therefore, an honor to be a Christian; he should yield to no temptation which would induce him to part from so goodly a fellowship.
Which are written in heaven - Margin, enrolled. The word here was employed by the Greeks to denote that one was enrolled as a citizen, or entitled to the privileges of citizenship. Here it means that the names of the persons referred to were registered or enrolled among the inhabitants of the heavenly world; see the notes, Luk 10:20.
And to God the Judge of all - God, who will pronounce the final sentence on all mankind. The object of the reference here to God as judge does not appear to be to contrast the condition of Christians with that of the Jews, as is the case in some of the circumstances alluded to, but to bring impressively before their minds the fact that they sustained a especially near relation to him from whom all were to receive their final allotment. As the destiny of all depended on him, they should be careful not to provoke his wrath. The design of the apostle seems to be to give a rapid glance of what there was in heaven, as disclosed by the eye of faith to the Christian, which should operate as a motive to induce him to persevere in his Christian course. The thought that seems to have struck his mind in regard to God was, that he would do right to all. They had, therefore, everything to fear if they Rev_olted from him; they had everything to hope if they bore their trials with patience, and persevered to the end.
And to the spirits of just men made perfect - Not only to the more eminent saints - the "church of the firstborn" - but to "all" who were made perfect in heaven. They were not only united with the imperfect Christians on earth, but with those who have become completely delivered from sin, and admitted to the world of glory. This is a consideration which ought to influence the minds of all believers. They are even now united with "all" the redeemed in heaven. They should so live as not to be separated from them in the final day. Most Christians have among the redeemed already not a few of their most tenderly beloved friends. A father may be there; a mother, a sister, a smiling babe. It should be a powerful motive with us so to live as to be prepared to be reunited with them in heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:23: the general: Psa 89:7, Psa 111:1; Act 20:28; Eph 1:22, Eph 5:24-27; Col 1:24; Ti1 3:5
the firstborn: Exo 4:22, Exo 13:2; Deu 21:17; Psa 89:27; Jer 31:9; Jam 1:18; Rev 14:4
which: Exo 32:32; Psa 69:28; Luk 10:20; Phi 4:3; Rev 13:8, Rev 20:15
written: or, enrolled
God: Heb 6:10-12, Heb 9:27; Gen 18:25; Psa 50:5, Psa 50:6, Psa 94:2, Psa 96:13, Psa 98:9; Mat 25:31-34; Joh 5:27; Th2 1:5-7; Pe1 2:23
the spirits: Heb 11:4, Heb 11:40; Ecc 12:7; Co1 13:12, Co1 15:49, Co1 15:54; Co2 5:8; Phi 1:21-23; Phi 3:12-21; Col 1:12; Rev 7:14-17
Geneva 1599
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 (k) perfect,
(k) So he calls them that are taken up to heaven, although one part of them sleeps in the earth.
John Gill
12:23 To the general assembly,.... A "panegyris", the word here used, was a public and solemn assembly of the Greeks, either at their games, or feasts, or fairs, or on religious accounts; and signifies a large collection and convention of men; and sometimes the place where they met togethers (i); and is here used, by the apostle, for the church of God, consisting of all his elect, both Jews and Gentiles, and the meeting of them together: they met together, in the infinite mind of God, from all eternity; and in Christ, their head and representative, both then and in time; and at the last day, when they are all gathered in, they will meet together personally; and a joyful meeting it will be; and a very general one, more so than the assembly of the Jews, at any of their solemn feasts, to which the apostle may have some respect; since this will consist of some of all nations, that have lived in all places, and in all ages of time:
and church of the firstborn, which are written in heaven; by the "church", is not meant any particular, or congregational church, nor any national one; but the church catholic, or universal, which consists only of God's elect, and of all of them, in all times and places; and reaches even to the saints in heaven: this church is invisible at present, and will never fail; of which Christ is the head, and for which he has given himself: now the persons, that belong to this church, are styled the "firstborn"; who are not the apostles only, who received the first fruits of the Spirit; nor the first converts among the Jews, who first trusted in Christ; but also the chosen of God, who are equally the sons of God, and born of him; are equally loved by him, and equally united to Christ, and interested in him: they have the same privileges, honours, and dignity, and shall enjoy the same inheritance; they are all firstborn, and are so called, with respect to the angels, the sons of God, as Christ is with respect to the saints, the many brethren of his: and these are said to be "written in heaven"; not in the earth, Jer 17:13, such writing abides not; nor in the book of the Scriptures, for the names of all are not written there; nor in the general book of God's decrees, which relate to all mankind; but in the Lamb's book of life, kept in heaven; and is no other than their election of God: and this way of speaking, concerning it, shows it to be personal and particular; that it is firm, sure, and constant; that it is out of the reach of men and devils to erase it; it denotes the exact knowledge God has of them, and expresses their right to heaven, and the certainty of their coming there: now all such, who are truly come to Sion, are openly come to this assembly and church, and appear to be a part thereof, and are among the firstborn, and have their names written in heaven:
and to God the Judge of all: the Ethiopic version reads, "the Judge of righteousness", or the righteous Judge: some think that Christ is here meant; who is truly and properly God, and is the Judge: all judgment is committed to him; he is Judge of all; he is ordained Judge of quick and dead; for which he would not have been fit, had he not been God: true believers come to him by faith, and that, as their Judge, King, and Governor; and it is their privilege, that Christ is and will be the Judge of all at the last day and hence is his coming to judgment desirable to them. But since Christ is spoken of in the next verse, as a distinct person, to whom the saints come, God the Father seems rather to be designed here: and it is one of the privileges of the saints, in the present life, that they have access to God: all men are at a distance from him, in a state of nature; and they naturally run further and further from him, and have no desire after him; and, when they are made sensible of sin, they are afraid and ashamed to come to him; nor is there any coming to God, but through Christ; and this is a fruit of God's everlasting love, what follows upon electing grace, is an effect of Christ's death, and owing to the quickening grace of the Spirit; it is performed in a spiritual way, and is by faith; it is a coming to the throne of God, even to his seat, to communion with him, and to a participation of his grace: and it is their privilege that they have access to him as the Judge of all; not only as a Father, and as the God of all grace, but as a Judge, and a righteous one, to whom they can come without terror; for though he is just, yet he is a Saviour, and the justifier of his people, on account of the righteousness of his Son; whose sins he pardons in a way of justice, through the blood of Christ; and is their patron, protector, and defender, who will right their wrongs, and avenge their cause:
and to the spirits of just men made perfect; which may be understood of the saints on earth, who are "just men"; not naturally, for so no man is, but the reverse; nor in opinion only, or merely externally, as the Scribes and Pharisees were; nor by the deeds of the law; nor by obedience to the Gospel; nor by faith, either as wrought in them, or done by them, though by the object of it; nor by an infusion of righteousness into them; but by the imputation of the righteousness of Christ unto them: and these are "made perfect"; not as to sanctification, unless in Christ, or in a comparative sense, and with respect to the parts of the new man, but not as to degrees; for no man is without sin, and the best stand in need of fresh supplies of grace; but as to justification, Christ has perfectly fulfilled the law for them, and has perfectly expiated their sins, and perfectly redeemed them from all sin, and has procured a full pardon of them; and they are completely righteous through his righteousness; and the "spirits", or souls of these are only mentioned, because the communion of saints in a Gospel church state lies chiefly in the souls and spirits of each other, or in spiritual things relating to their souls; and their souls are greatly affected, and knit to each other: though the saints in heaven may be here intended, at least included; whose spirits or soul's are separate from their bodies; and they are the souls of just men, for none but such enter into the kingdom of heaven; where they are made perfect in knowledge and holiness, in peace and joy; though they have not their bodies, nor as yet all the saints with them. Now, believers, in the present state of things, may be said to be come to them, being come to the Church below, which is a part of that above; as also in hope, expectation, and desire. The apostle seems to have respect to some distinctions among the Jews: they divide mankind into three sorts; some are perfectly wicked; and some are perfectly righteous; and there are others that are between both (k): they often speak of , "just men perfect" (l); and distinguish between a just man perfect, and a just man that is not perfect (m); as they do also between penitents and just men perfect; See Gill on Lk 15:7.
(i) Vid. Philostrat. Vita Apollen. l. 8. c. 7. (k) T. Hieros. Roshhashanah, fol. 57. 1. & T. Bab. Roshhashanah, fol. 16. 2. Derech Eretz, fol. 19. 4. (l) Zohar in Gen. fol. 28. 2. & 29. 1. & 39. 3. T. Bab. Taanith, fol. 18. 2. & Roshbahanah, fol. 4. 1. Pesachim, fol. 8. 1. 2. (m) T. Bab. Megilla, fol. 6. 2. & Avoda Zora, fol. 4. 1.
John Wesley
12:23 To the general assembly - The word properly signifies a stated convention on some festival occasion. And church - The whole body of true believers, whether on earth or in paradise. Of the first - born - The first - born of Israel were enrolled by Moses; but these are enrolled in heaven, as citizens there. It is observable, that in this beautiful gradation, these first - born are placed nearer to God than the angels. See Jas 1:18. And to God the Judge of all - Propitious to you, adverse to your enemies. And to the spirits - The separate souls. Of just men - It seems to mean, of New Testament believers. The number of these, being not yet large, is mentioned distinct from the innumerable company of just men whom their Judge hath acquitted. These are now made perfect in an higher sense than any who are still alive. Accordingly, St. Paul, while yet on earth, denies that he was thus made perfect, Phil 3:12.
Robert Jamieson, A. R. Fausset and David Brown
12:23 written in heaven--enrolled as citizens there. All those who at the coming of "God the Judge of all" (which clause therefore naturally follows), shall be found "written in heaven," that is, in the Lamb's book of life (Rev_ 21:27). Though still fighting the good fight on earth, still, in respect to your destiny, and present life of faith which substantiates things hoped for, ye are already members of the heavenly citizenship. "We are one citizenship with angels; to which it is said in the psalm, Glorious things are spoken of thee, thou city of God" [AUGUSTINE]. I think ALFORD wrong in restricting "the Church of the first-born written in heaven," to those militant on earth; it is rather, all those who at the Judge's coming shall be found written in heaven (the true patent of heavenly nobility; contrast "written in the earth," Jer 17:13, and Esau's profane sale of his birthright, Heb 12:16); these all, from the beginning to the end of the world, forming one Church to which every believer is already come. The first-born of Israel were "written" in a roll (Num 3:40).
the spirits of just men made perfect--at the resurrection, when the "JUDGE" shall appear, and believers' bliss shall be consummated by the union of the glorified body with the spirit; the great hope of the New Testament (Rom 8:20-23; Th1 4:16). The place of this clause after "the JUDGE OF ALL," is my objection to BENGEL and ALFORD'S explanation, the souls of the just in their separate state perfected. Compare Notes, see on Heb 11:39-40, to which he refers here, and which I think confirms my view; those heretofore spirits, but now to be perfected by being clothed upon with the body. Still the phrase, "spirits of just men made perfect," not merely "just men made perfect," may favor the reference to the happy spirits in their separate state. The Greek is not "the perfected spirits," but "the spirits of the perfected just." In no other passage are the just said to be perfected before the resurrection, and the completion of the full number of the elect (Rev_ 6:11); I think, therefore, "spirits of the just," may here be used to express the just whose predominant element in their perfected state shall be spirit. So spirit and spirits are used of a man or men in the body, under the influence of the spirit, the opposite of flesh (Jn 3:6). The resurrection bodies of the saints shall be bodies in which the spirit shall altogether preponderate over the animal soul (see on 1Cor 15:44).
12:2412:24: եւ ՚ի նորոց կտակարանաց միջնորդն Յիսուս, եւ ՚ի հեղո՛ւմն արեան նորա՝ որ առաւել խօսի քան զՀաբելին[4867]։ [4867] Ոմանք. Արեանն նորա։
24 եւ Յիսուսին՝ նոր ուխտի միջնորդին, եւ նրա արեան հեղումին, որ աւելի խօսուն է, քան արիւնն Աբէլի:
24 Եւ Յիսուսին, որ նոր ուխտին միջնորդն է ու սրսկուելու արիւնին, որ Աբէլի արիւնէն աւելի աղէկ կը խօսի։
եւ ի նորոց կտակարանաց միջնորդն Յիսուս, եւ ի հեղումն արեան նորա որ առաւել խօսի քան զՀաբելին:

12:24: եւ ՚ի նորոց կտակարանաց միջնորդն Յիսուս, եւ ՚ի հեղո՛ւմն արեան նորա՝ որ առաւել խօսի քան զՀաբելին[4867]։
[4867] Ոմանք. Արեանն նորա։
24 եւ Յիսուսին՝ նոր ուխտի միջնորդին, եւ նրա արեան հեղումին, որ աւելի խօսուն է, քան արիւնն Աբէլի:
24 Եւ Յիսուսին, որ նոր ուխտին միջնորդն է ու սրսկուելու արիւնին, որ Աբէլի արիւնէն աւելի աղէկ կը խօսի։
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12:2424: и к Ходатаю нового завета Иисусу, и к Крови кропления, говорящей лучше, нежели Авелева.
12:24  καὶ διαθήκης νέας μεσίτῃ ἰησοῦ, καὶ αἵματι ῥαντισμοῦ κρεῖττον λαλοῦντι παρὰ τὸν ἅβελ.
12:24. καὶ (and) διαθήκης (of-a-placement-through) νέας (of-new) μεσίτῃ (unto-a-mediator) Ἰησοῦ, (unto-an-Iesous,"καὶ (and) αἵματι (unto-a-blood) ῥαντισμοῦ (of-a-sprinkling-of) κρεῖττον (to-more-superior) λαλοῦντι (unto-speaking-unto) παρὰ (beside) τὸν (to-the-one) Ἅβελ. (to-an-Abel)
12:24. et testamenti novi mediatorem Iesum et sanguinis sparsionem melius loquentem quam AbelAnd to Jesus the mediator of the new testament, and to the sprinkling of blood which speaketh better than that of Abel.
24. and to Jesus the mediator of a new covenant, and to the blood of sprinkling that speaketh better than Abel.
12:24. and to Jesus, the Mediator of the New Testament, and to a sprinkling of blood, which speaks better than the blood of Abel.
12:24. And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than [that of] Abel.
And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than [that of] Abel:

24: и к Ходатаю нового завета Иисусу, и к Крови кропления, говорящей лучше, нежели Авелева.
12:24  καὶ διαθήκης νέας μεσίτῃ ἰησοῦ, καὶ αἵματι ῥαντισμοῦ κρεῖττον λαλοῦντι παρὰ τὸν ἅβελ.
12:24. et testamenti novi mediatorem Iesum et sanguinis sparsionem melius loquentem quam Abel
And to Jesus the mediator of the new testament, and to the sprinkling of blood which speaketh better than that of Abel.
12:24. and to Jesus, the Mediator of the New Testament, and to a sprinkling of blood, which speaks better than the blood of Abel.
12:24. And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than [that of] Abel.
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Adam Clarke: Commentary on the Bible - 1831
12:24: And to Jesus the mediator of the new covenant - The old covenant and its mediator, Moses, are passed away. See Heb 8:13. The new covenant, i.e. the Gospel, is now in force, and will be to the end of the world; and Jesus, the Son of God, the brightness of the Father's glory, the Maker and Preserver of all things, the Savior and the Judge of all men, is its mediator. Both the covenant and its mediator are infinitely superior to those of the Jews, and they are very properly set down here among the superior benefits and glories of Christianity.
To the blood of sprinkling - This is an allusion, as was before observed, to the sprinkling of the blood of the covenant sacrifice upon the people, when that covenant was made upon Mount Sinai; to the sprinkling of the blood of the sin-offerings before the mercy-seat; and probably to the sprinkling of the blood of the paschal lamb on their houses, to prevent their destruction by the destroying angel. But all these sprinklings were partial and inefficacious, and had no meaning but as they referred to this: the blood of sprinkling under the new covenant is ever ready; all may have it applied; it continues through ages; and is the highest glory of Christianity, because by it we draw nigh to God, and through it get our hearts sprinkled from an evil conscience; and, in a word, have an entrance unto the holiest by the blood of Jesus.
Better things than that of Abel - God accepted Abel's sacrifice, and, was well pleased with it; for Abel was a righteous man, and offered his sacrifice by faith in the great promise. But the blood of Christ's sacrifice was infinitely more precious than the blood of Abel's sacrifice, as Jesus is infinitely greater than Abel; and the blood of Christ avails for the sins of the whole world, whereas the blood of Abel's sacrifice could avail only for himself.
Many have supposed that the blood of Abel means here the blood that was shed by Cain in the murder of this holy man, and that the blood of Jesus speaks better things than it does, because the blood of Abel called for vengeance, but the blood of Christ for pardon; this interpretation reflects little credit on the understanding of the apostle. To say that the blood of Christ spoke better things than that of Abel is saying little indeed; it might speak very little good to any soul of man, and yet speak better things than that blood of Abel which spoke no kind of good to any human creature, and only called for vengeance against him that shed it. The truth is, the sacrifice offered by Abel is that which is intended; that, as we have already seen, was pleasing in the sight of God, and was accepted in behalf of him who offered it: but the blood of Christ is infinitely more acceptable with God; it was shed for the whole human race, and cleanses all who believe from all unrighteousness.
Albert Barnes: Notes on the Bible - 1834
12:24: And to Jesus the Mediator of the new covenant - This was the crowning excellence of the new dispensation in contradistinction from the old. They had been made acquainted with the true Messiah; they were united to him by faith; they had been sprinkled with his blood; see the notes on Heb 7:22, and Heb 8:6. The highest consideration which can be urged to induce anyone to persevere in a life of piety is the fact that the Son of God has come into the world and died to save sinners; compare notes on Heb 12:2-4 of this chapter.
And to the blood of sprinkling - The blood which Jesus shed, and which is sprinkled upon us to ratify the covenant; see notes on Heb 9:18-23.
That speaketh better things than that of Abel - Greek "Than Abel;" the words "that of" being supplied by the translators. In the original there is no reference to the blood of Abel shed by Cain, as our translators seem to have supposed, but the allusion is to the faith of Abel, or to the testimony which he bore to a great and vital truth of religion. The meaning here is, that the blood of Jesus speaks better things than Abel did; that is, that the blood of Jesus is the "reality" of which the offering of Abel was a "type." Abel proclaimed by the sacrifice which he made the great truth that salvation could be only by a bloody offering - but he did this only in a typical and obscure manner; Jesus proclaimed it in a more distinct and better manner by the reality. The object here is to compare the Redeemer with Abel, not in the sense that the blood shed in either case calls for vengeance, but that salvation by blood is more clearly Rev_ealed in the Christian plan than in the ancient history; and hence illustrating, in accordance with the design of this Epistle, the superior excellency of the Christian scheme over all which had preceded it.
There were other points of resemblance between Abel and the Redeemer, but on them the apostle does not insist. Abel was a martyr, and so was Christ; Abel was cruelly murdered, and so was Christ; there was aggravated guilt in the murder of Abel by his brother, and so there was in that of Jesus by his brethren - his own countrymen; the blood of Abel called for vengeance, and was followed by a fearful penalty on Cain, and so was the death of the Redeemer on his murderers - for they said, "his blood be on us and on our children," and are yet suffering under the fearful malediction then invoked; but the point of contrast here is, that the blood of Jesus makes a more full, distinct, and clear proclamation of the truth that salvation is by blood than the offering made by Abel did. The apostle alludes here to what he had said in Heb 11:4; see the notes on that verse. Such is the contrast between the former and the latter dispensations; and such the motives to perseverance presented by both.
In the former, the Jewish, all was imperfect, terrible, and alarming. In the latter, everything was comparatively mild, winning, alluring, animating. Terror was not the principal element, but heaven was opened to the eye of faith, and the Christian was permitted to survey the Mount Zion; the New Jerusalem; the angels; the redeemed; the blessed God; the glorious Mediator, and to feel that that blessed abode was to be his home. To that happy world he was tending; and with all these pure and glorious beings he was identified. Having stated and urged this argument, the apostle in the remainder of the chapter warns those whom he addressed in a most solemn manner against a renunciation of their Christian faith.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:24: Jesus: Heb 7:22, Heb 8:6, Heb 8:8; Ti1 2:5
new: Heb 13:20; Isa 55:3; Jer 31:31-33
covenant: or, testament, Heb 9:15; Mat 26:28; Mar 14:24; Luk 22:20
to the blood: Heb 9:21, Heb 10:22, Heb 11:28; Exo 24:8; Pe1 1:2
speaketh: Heb 11:4; Gen 4:10; Mat 23:35; Luk 11:51
John Gill
12:24 And to Jesus, the Mediator of the new covenant,.... Of the new covenant, and, of Christ's being the Mediator of it, See Gill on Heb 8:6. See Gill on Heb 8:8. Coming to Christ is by faith; and is different from a corporeal coming to him in the days of his flesh; and from an outward attendance on ordinances; it is a coming to him under a sense of want, and upon a sight of fulness; and is the produce of God's efficacious grace; and souls must come to Christ as naked sinners; and without a Mediator, without anything of their own to ingratiate them; and it is free to all sensible sinners to come to him, and is the great privilege of saints: it is the blessing of blessings; such are safe, and settled, and at peace, who are come to Jesus; they can want no good thing, for all are theirs; they have free access to God through him, and a right to all privileges:
and to the blood of sprinkling: that is, the blood of Christ; so called, either in allusion to the blood of the passover, which was received in a basin, and with a bunch of hyssop was sprinkled upon the lintel and two side posts of the doors of the houses, in which the Israelites were; which being looked upon by Jehovah, he passed over them, and all were safe within, so that the destroyer did not touch them, when the firstborn in Egypt were destroyed, Ex 12:1 which is the case of all such as are sprinkled with the blood of Jesus: or else to the blood of the covenant, sprinkled by Moses on the book, and on all the people, Ex 24:8 or to the several sprinklings of blood in the legal sacrifices: and the phrase may denote the application of Christ's blood to his people, for justification, pardon, and cleansing, which is their great mercy and privilege:
that speaketh better things than that of Abel; either "than Abel", as the Vulgate Latin, and Syriac versions render it, who being dead, yet speaks; and who was a type of Christ in his death, and the punishment of it; for as he was slain by his own brother, who was punished for it, so Christ was put to death by his own nation and people, the Jews, for which wrath is come upon them to the uttermost: but the efficacy of Christ's blood for the procuring pardon, peace, reconciliation, and the redemption and purchase of his church and people, shows him to be greater than Abel; and it speaks better things than he did, or does: or else, "than the blood of Abel", as the Arabic version renders it; Abel's blood cried for vengeance; Christ's blood cries for peace and pardon, both in the court of heaven, where it is pleaded by Christ, and in the court of conscience, where it is sprinkled by his spirit: or than the sprinkling of the blood of Abel's sacrifice, or than Abel's sacrifice; which was the first blood that was sprinkled in that way, and the first sacrifice mentioned that was offered up by faith, and was typical of Christ's; but then Christ's sacrifice itself is better than that; and the sprinkling of his blood, to which believers may continually apply for their justification, remission, and purgation, and by which they have entrance into the holiest of all, is of greater efficacy than the sprinkling of blood in Abel's sacrifice; and calls for and procures better things than that did; which sense may the rather be chosen, since the apostle's view, in this epistle, is to show the superior excellency of Christ's sacrifice to all others, even to the more excellent of them, as Abel's was, Heb 11:4.
John Wesley
12:24 To Jesus, the mediator - Through whom they had been perfected. And to the blood of sprinkling - To all the virtue of his precious blood shed for you, whereby ye are sprinkled from an evil conscience. This blood of sprinkling was the foundation of our Lord's mediatorial office. Here the gradation is at the highest point. Which speaketh better things than that of Abel - Which cried for vengeance.
Robert Jamieson, A. R. Fausset and David Brown
12:24 new--not the usual term (kaine) applied to the Christian covenant (Heb 9:15), which would mean new as different from, and superseding the old; but Greek, "nea," "recent," "lately established," having the "freshness of youth," as opposed to age. The mention of Jesus, the Perfecter of our faith (Heb 12:2), and Himself perfected through sufferings and death, in His resurrection and ascension (Heb 2:10; Heb 5:9), is naturally suggested by the mention of "the just made perfect" at their resurrection (compare Heb 7:22). Paul uses "Jesus," dwelling here on Him as the Person realized as our loving friend, not merely in His official character as the Christ.
and to the blood of sprinkling--here enumerated as distinct from "Jesus." BENGEL reasonably argues as follows: His blood was entirely "poured out" of His body by the various ways in which it was shed, His bloody sweat, the crown of thorns, the scourging, the nails, and after death the spear, just as the blood was entirely poured out and extravasated from the animal sacrifices of the law. It was incorruptible (1Pet 1:18-19). No Scripture states it was again put into the Lord's body. At His ascension, as our great High Priest, He entered the heavenly holiest place "BY His own blood" (not after shedding His blood, nor with the blood in His body, but), carrying it separately from his body (compare the type, Heb 9:7, Heb 9:12, Heb 9:25; Heb 13:11). Paul does not say, by the efficacy of His blood, but, "by His own proper blood" (Heb 9:12); not MATERIAL blood, but "the blood of Him who, through the eternal Spirit, offered Himself without spot unto God" (Heb 9:14). So in Heb 10:29, the Son of God and the blood of the covenant wherewith he (the professor) was sanctified, are mentioned separately. Also in Heb 13:12, Heb 13:20; also compare Heb 10:19, with Heb 10:21. So in the Lord's Supper (1Cor 10:16; 1Cor 11:24-26), the body and blood are separately represented. The blood itself, therefore, continues still in heaven before God, the perpetual ransom price of "the eternal covenant" (Heb 13:20). Once for all Christ sprinkled the blood peculiarly for us at His ascension (Heb 9:12). But it is called "the blood of sprinkling," on account also of its continued use in heaven, and in the consciences of the saints on earth (Heb 9:14; Heb 10:22; Is 52:15). This sprinkling is analogous to the sprinkled blood of the Passover. Compare Rev_ 5:6, "In the midst of the throne, a Lamb as it had been slain." His glorified body does not require meat, nor the circulation of the blood. His blood introduced into heaven took away the dragon's right to accuse. Thus Rome's theory of concomitancy of the blood with the body, the excuse for giving only the bread to the laity, falls to the ground. The mention of "the blood of sprinkling" naturally follows the mention of the "covenant," which could not be consecrated without blood (Heb 9:18, Heb 9:22).
speaketh better things than that of Abel--namely, than the sprinkling (the best manuscripts read the article masculine, which refers to "sprinkling," not to "blood," which last is neuter) of blood by Abel in his sacrifice spake. This comparison between two things of the same kind (namely, Christ's sacrifice, and Abel's sacrifice) is more natural, than between two things different in kind and in results (namely, Christ's sacrifice, and Abel's own blood [ALFORD], which was not a sacrifice at all); compare Heb 11:4; Gen 4:4. This accords with the whole tenor of the Epistle, and of this passage in particular (Heb 12:18-22), which is to show the superiority of Christ's sacrifice and the new covenant, to the Old Testament sacrifices (of which Abel's is the first recorded; it, moreover, was testified to by God as acceptable to Him above Cain's), compare Heb. 9:1-10:39. The word "better" implies superiority to something that is good: but Abel's own blood was not at all good for the purpose for which Christ's blood was efficacious; nay, it cried for vengeance. So ARCHBISHOP MAGEE, HAMMOND, and KNATCHBULL. BENGEL takes "the blood of Abel" as put for all the blood shed on earth crying for vengeance, and greatly increasing the other cries raised by sin in the world; counteracted by the blood of Christ calmly speaking in heaven for us, and from heaven to us. I prefer MAGEE'S view. Be this as it may, to deny that Christ's atonement is truly a propitiation, overthrows Christ's priesthood, makes the sacrifices of Moses' law an unmeaning mummery, and represents Cain's sacrifice as good as that of Abel.
12:2512:25: Զգո՛յշ լերուք՝ գուցէ՛ հրաժարիցէք յայնմանէ որ խօսեցաւն. զի եթէ նոքա ո՛չ կարացին զերծանել, հրաժարեալք յայնմանէ՝ որ յերկրին հրաման տայր. ո՞րչափ եւս առաւել մե՛ք՝ եթէ յերկնաւորէն թիկունս դարձուցանիցեմք[4868]։ [4868] Ոմանք. Զի թէ նոքա... թէ յերկնաւո՛՛... դարձուցանեմք։
25 Զգո՛յշ եղէք, չլինի թէ հրաժարուէք Նրանից, ով խօսում է. որովհետեւ, եթէ նրանք երկրի վրայ Աստծու պատգամները տուող Մովսէսին մերժելով չազատուեցին, որչա՜փ եւս առաւել չպիտի ազատուենք մենք, եթէ թիկունք դարձնենք երկնքից խօսողին,
25 Զգուշացէ՛ք, չըլլայ որ մերժէք զանիկա որ ձեզի կը խօսի. վասն զի եթէ անոնք երկրի վրայ Աստուծոյ պատգամները տուողը մերժելով չազատեցան, որչա՜փ աւելի մենք՝ եթէ երկնքէն խօսողէն երես դարձնենք.
Զգոյշ լերուք, գուցէ հրաժարիցէք յայնմանէ որ խօսեցաւն. զի եթէ նոքա ոչ կարացին զերծանել, հրաժարեալք յայնմանէ որ յերկրին հրաման տայր, ո՜րչափ եւս առաւել մեք, եթէ յերկնաւորէն թիկունս դարձուցանիցեմք:

12:25: Զգո՛յշ լերուք՝ գուցէ՛ հրաժարիցէք յայնմանէ որ խօսեցաւն. զի եթէ նոքա ո՛չ կարացին զերծանել, հրաժարեալք յայնմանէ՝ որ յերկրին հրաման տայր. ո՞րչափ եւս առաւել մե՛ք՝ եթէ յերկնաւորէն թիկունս դարձուցանիցեմք[4868]։
[4868] Ոմանք. Զի թէ նոքա... թէ յերկնաւո՛՛... դարձուցանեմք։
25 Զգո՛յշ եղէք, չլինի թէ հրաժարուէք Նրանից, ով խօսում է. որովհետեւ, եթէ նրանք երկրի վրայ Աստծու պատգամները տուող Մովսէսին մերժելով չազատուեցին, որչա՜փ եւս առաւել չպիտի ազատուենք մենք, եթէ թիկունք դարձնենք երկնքից խօսողին,
25 Զգուշացէ՛ք, չըլլայ որ մերժէք զանիկա որ ձեզի կը խօսի. վասն զի եթէ անոնք երկրի վրայ Աստուծոյ պատգամները տուողը մերժելով չազատեցան, որչա՜փ աւելի մենք՝ եթէ երկնքէն խօսողէն երես դարձնենք.
zohrab-1805▾ eastern-1994▾ western am▾
12:2525: Смотрите, не отвратитесь и вы от говорящего. Если те, не послушав глаголавшего на земле, не избегли [наказания], то тем более [не] [избежим] мы, если отвратимся от [Глаголющего] с небес,
12:25  βλέπετε μὴ παραιτήσησθε τὸν λαλοῦντα· εἰ γὰρ ἐκεῖνοι οὐκ ἐξέφυγον ἐπὶ γῆς παραιτησάμενοι τὸν χρηματίζοντα, πολὺ μᾶλλον ἡμεῖς οἱ τὸν ἀπ᾽ οὐρανῶν ἀποστρεφόμενοι·
12:25. Βλέπετε (Ye-should-view) μὴ (lest) παραιτήσησθε ( ye-might-have-appealed-beside-unto ) τὸν (to-the-one) λαλοῦντα: (to-speaking-unto) εἰ (if) γὰρ (therefore) ἐκεῖνοι (the-ones-thither) οὐκ (not) ἐξέφυγον (they-had-fled-out) ἐπὶ (upon) γῆς (of-a-soil) παραιτησάμενοι ( having-appealed-beside-unto ) τὸν (to-the-one) χρηματίζοντα, (to-affording-to,"πολὺ (to-much) μᾶλλον (more-such) ἡμεῖς (we) οἱ (the-ones) τὸν (to-the-one) ἀπ' (off) οὐρανῶν (of-skies) ἀποστρεφόμενοι : ( beturning-off )
12:25. videte ne recusetis loquentem si enim illi non effugerunt recusantes eum qui super terram loquebatur multo magis nos qui de caelis loquentem nobis avertimurSee that you refuse him not that speaketh. For if they escaped not who refused him that spoke upon earth, much more shall not we that turn away from him that speaketh to us from heaven.
25. See that ye refuse not him that speaketh. For if they escaped not, when they refused him that warned on earth, much more we , who turn away from him that from heaven:
12:25. Be careful not to reject the One who is speaking. For if those who rejected him who was speaking upon the earth were not able to escape, so much more we who might turn away from the One who is speaking to us from heaven.
12:25. See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more [shall not] we [escape], if we turn away from him that [speaketh] from heaven:
See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more [shall not] we [escape], if we turn away from him that [speaketh] from heaven:

25: Смотрите, не отвратитесь и вы от говорящего. Если те, не послушав глаголавшего на земле, не избегли [наказания], то тем более [не] [избежим] мы, если отвратимся от [Глаголющего] с небес,
12:25  βλέπετε μὴ παραιτήσησθε τὸν λαλοῦντα· εἰ γὰρ ἐκεῖνοι οὐκ ἐξέφυγον ἐπὶ γῆς παραιτησάμενοι τὸν χρηματίζοντα, πολὺ μᾶλλον ἡμεῖς οἱ τὸν ἀπ᾽ οὐρανῶν ἀποστρεφόμενοι·
12:25. videte ne recusetis loquentem si enim illi non effugerunt recusantes eum qui super terram loquebatur multo magis nos qui de caelis loquentem nobis avertimur
See that you refuse him not that speaketh. For if they escaped not who refused him that spoke upon earth, much more shall not we that turn away from him that speaketh to us from heaven.
12:25. Be careful not to reject the One who is speaking. For if those who rejected him who was speaking upon the earth were not able to escape, so much more we who might turn away from the One who is speaking to us from heaven.
12:25. See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more [shall not] we [escape], if we turn away from him that [speaketh] from heaven:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25-26: Если те не избегли наказания, не послушавшись заповедавшего на земле, то как можем мы не слушаться заповедующего с неба?.. Хотя и там и здесь Один и тот же, но особенно страшен изрекающий с небес. Апостол говорит о различии не лиц, а даров (Злат.).
Adam Clarke: Commentary on the Bible - 1831
12:25: See - Βλεπετε· Take heed, that ye refuse not him - the Lord Jesus, the mediator of the new covenant, who now speaketh from heaven, by his Gospel, to the Jews and to the Gentiles, having in his incarnation come down from God.
Him that spake on earth - Moses, who spoke on the part of God to the Hebrews, every transgression of whose word received a just recompense of reward, none being permitted to escape punishment; consequently, if ye turn away from Christ, who speaks to you from heaven, you may expect a much sorer punishment, the offense against God being so much the more heinous, as the privileges slighted are more important and glorious.
Albert Barnes: Notes on the Bible - 1834
12:25: See that ye refuse not - That you do not reject or disregard.
Him that speaketh - That is, in the gospel. Do not turn away from him who has addressed you in the new dispensation, and called you to obey and serve him. The meaning is, that God had addressed "them" in the gospel as really as he had done the Hebrews on Mount Sinai, and that there was as much to be dreaded in disregarding his voice now as there was then. He does not speak, indeed, amidst lightnings, and thunders, and clouds, but he speaks by every message of mercy; by every invitation; by every tender appeal. He spake by his Son Heb 1:1; he speaks by the Holy Spirit, and by all his calls and warnings in the gospel.
For if they escaped not - If they who heard God under the old dispensation, who refused to obey him, were cut off; notes, Heb 10:28.
Who refused him that spake on earth - That is, Moses. The contrast here is between Moses and the Son of God - the head of the Jewish and the head of the Christian dispensation. Moses was a mere man, and spake as such, though in the name of God. The Son of God was from above, and spake as an inhabitant of heaven. "Much more," etc.; see the notes on Heb 2:2-3; Heb 10:29.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:25: See: Heb 8:5; Exo 16:29; Kg1 12:16; Isa 48:6, Isa 64:9; Mat 8:4; Th1 5:15; Pe1 1:22; Rev 19:10, Rev 22:9
refuse: Pro 1:24, Pro 8:33, Pro 13:18, Pro 15:32; Jer 11:10; Eze 5:6; Zac 7:11; Mat 17:5; Act 7:35
if they: Heb 2:1-3, Heb 3:17, Heb 10:28, Heb 10:29
turn away: Num 32:15; Deu 30:17; Jos 22:16; Ch2 7:19; Pro 1:32; Ti2 4:4
Geneva 1599
12:25 (13) See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more [shall not] we [escape], if we turn away from him that [speaketh] from heaven:
(13) The applying of the former comparison: If it were not lawful to condemn his word which was spoken on the earth, how much less his voice which is from heaven?
John Gill
12:25 See that ye refuse not him that speaketh,.... Jesus, the Mediator of the new covenant, whose blood speaks better things than Abel, or than his blood and sacrifice: he was the speaker in the council and covenant of grace, that spoke for the elect; in the creation of all things out of nothing, that said, and it was done; in giving the law to the Israelites, in the wilderness, for he is the angel which spake to Moses in Mount Sinai, he spoke to God for the Old Testament saints, and was the angel of God's presence to them; he spoke in his own person, as the prophet of the church, in the days of his flesh; and he now speaks in heaven, by appearing in the presence of God for his people, and by presenting his blood, righteousness, and sacrifice; he speaks by his Spirit, in and to the hearts of his saints; and by his ministers in the Gospel, and the ordinances of it: nor should he be refused, as he is, when his Gospel is made light of, and neglected; when men excuse themselves from an attendance on it; when they will not hear it; or, when they do, and contradict and blaspheme, despise and reproach it, or leave off hearing it. Care should be taken that Christ is not refused in the ministry of the word; which may be enforced from the greatness and excellency of the person speaking, who is God, and not a mere man; from the excellency of the matter spoken, the great salvation: and the rather diligent heed should be had unto him, since there is a backwardness to everything that is spiritual and heavenly; and since Satan is vigilant and industrious to put off persons from hearing the Gospel, or to steal the word from them:
for if they escaped not who refused him that spake on earth: the Ethiopic version renders it, "who appeared to them on the mount"; that is, on Mount Sinai; meaning either God himself, who descended on the mount, and spoke the ten commandments to the children of Israel; or Christ, the Angel that spoke to Moses in it; or rather Moses himself, who was on the earth, and of the earth, earthly; who spake from God to the people, being their mediator; him the Jews refused, would not obey him, but thrust him away, Acts 7:39, though they promised to hear and do all that was said to them; wherefore they did not escape divine vengeance and punishment; their carcasses fell in the wilderness at several times, in great numbers, and were not suffered to enter into Canaan's land: much more
shall not we escape, if we turn away from him that speaketh from heaven; that is, Christ, who came from heaven originally; is the Lord from heaven; whose doctrine is from heaven; and who, having done his work, is gone to heaven; where he now is, and from whence he speaks; and from hence he will come a second time, as Judge of all. There have been, and are some, that turn away from him; from a profession of him, and his Gospel and ordinances, and draw back unto perdition; such shall not escape divine wrath and vengeance; the sorest punishment shall be inflicted on them; see Heb 10:29.
John Wesley
12:25 Refuse not - By unbelief. Him that speaketh - And whose speaking even now is a prelude to the final scene. The same voice which spake both by the law and in the gospel, when heard from heaven, will shake heaven and earth. For if they escaped not - His vengeance. Much more shall not we - Those of us who turn from him that speaketh from heaven - That is, who came from heaven to speak to us.
Robert Jamieson, A. R. Fausset and David Brown
12:25 refuse not--through unbelief.
him that speaketh--God in Christ. As the blood of sprinkling is represented as speaking to God for us, Heb 12:24; so here God is represented as speaking to us (Heb 1:1-2). His word now is the prelude of the last "shaking" of all things (Heb 12:27). The same word which is heard in the Gospel from heaven, will shake heaven and earth (Heb 12:26).
who refused him--Greek, "refusing as they did." Their seemingly submissive entreaty that the word should not be spoken to them by God any more (Heb 12:19), covered over refractory hearts, as their subsequent deeds showed (Heb 3:16).
that spake--revealing with oracular warnings His divine will: so the Greek.
if we turn away--Greek, "we who turn away." The word implies greater refractoriness than "refused," or "declined."
him that speaketh from heaven--God, by His Son in the Gospel, speaking from His heavenly throne. Hence, in Christ's preaching frequent mention is made of "the kingdom of the heavens" (Greek, Mt 3:2). In the giving of the law God spake on earth (namely, Mount Sinai) by angels (Heb 2:2; compare Heb 1:2). In Ex 20:22, when God says, "I talked with you from heaven," this passage in Hebrews shows that not the highest heavens, but the visible heavens, the clouds and darkness, are meant, out of which God by angels proclaimed the law on Sinai.
12:2612:26: Որոյ ձայնն զերկիր շարժեա՛ց յայնժամ. եւ այժմ խոստացեալ է՝ եւ ասէ. Միւսանգամ շարժեցից ո՛չ միայն զերկիր՝ այլ եւ զերկի՛նս։
26 որի ձայնը երկիրը շարժեց այն ժամանակ, իսկ այժմ այս խոստումն է անում եւ ասում. «Մի անգամ էլ պիտի շարժեմ ոչ միայն երկիրը, այլ նաեւ՝ երկինքը»:
26 Որուն ձայնը այն ատեն երկիրը շարժեց եւ հիմա խոստացեր է ու կ’ըսէ. «Նորէ՛ն պիտի շարժեմ, ո՛չ միայն երկիրը, հապա նաեւ երկինքը»։
որոյ ձայնն զերկիր շարժեաց յայնժամ, եւ այժմ խոստացեալ է եւ ասէ. Միւսանգամ շարժեցից ոչ միայն զերկիր, այլ եւ զերկինս:

12:26: Որոյ ձայնն զերկիր շարժեա՛ց յայնժամ. եւ այժմ խոստացեալ է՝ եւ ասէ. Միւսանգամ շարժեցից ո՛չ միայն զերկիր՝ այլ եւ զերկի՛նս։
26 որի ձայնը երկիրը շարժեց այն ժամանակ, իսկ այժմ այս խոստումն է անում եւ ասում. «Մի անգամ էլ պիտի շարժեմ ոչ միայն երկիրը, այլ նաեւ՝ երկինքը»:
26 Որուն ձայնը այն ատեն երկիրը շարժեց եւ հիմա խոստացեր է ու կ’ըսէ. «Նորէ՛ն պիտի շարժեմ, ո՛չ միայն երկիրը, հապա նաեւ երկինքը»։
zohrab-1805▾ eastern-1994▾ western am▾
12:2626: Которого глас тогда поколебал землю, и Который ныне дал такое обещание: еще раз поколеблю не только землю, но и небо.
12:26  οὖ ἡ φωνὴ τὴν γῆν ἐσάλευσεν τότε, νῦν δὲ ἐπήγγελται λέγων, ἔτι ἅπαξ ἐγὼ σείσω οὐ μόνον τὴν γῆν ἀλλὰ καὶ τὸν οὐρανόν.
12:26. οὗ (of-which) ἡ (the-one) φωνὴ (a-sound) τὴν (to-the-one) γῆν (to-a-soil) ἐσάλευσεν (it-undulated-of) τότε, (to-the-one-one-which-also,"νῦν (now) δὲ (moreover) ἐπήγγελται ( it-had-come-to-message-upon ) λέγων (forthing," Ἔτι ( If-to-a-one ) ἅπαξ ( to-once ) ἐγὼ ( I ) σείσω ( I-shall-shake ) οὐ (not) μόνον (to-alone) τὴν ( to-the-one ) γῆν ( to-a-soil ,"ἀλλὰ (other) καὶ (and) τὸν ( to-the-one ) οὐρανόν . ( to-a-sky )
12:26. cuius vox movit terram tunc modo autem repromittit dicens adhuc semel ego movebo non solum terram sed et caelumWhose voice then moved the earth; but now he promiseth, saying: Yet once more: and I will move, not only the earth, but heaven also.
26. whose voice then shook the earth: but now he hath promised, saying, Yet once more will I make to tremble not the earth only, but also the heaven.
12:26. Then, his voice moved the earth. But now, he makes a promise, saying: “There is still one more time, and then I will move, not only the earth, but also heaven itself.”
12:26. Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven.
Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven:

26: Которого глас тогда поколебал землю, и Который ныне дал такое обещание: еще раз поколеблю не только землю, но и небо.
12:26  οὖ ἡ φωνὴ τὴν γῆν ἐσάλευσεν τότε, νῦν δὲ ἐπήγγελται λέγων, ἔτι ἅπαξ ἐγὼ σείσω οὐ μόνον τὴν γῆν ἀλλὰ καὶ τὸν οὐρανόν.
12:26. cuius vox movit terram tunc modo autem repromittit dicens adhuc semel ego movebo non solum terram sed et caelum
Whose voice then moved the earth; but now he promiseth, saying: Yet once more: and I will move, not only the earth, but heaven also.
12:26. Then, his voice moved the earth. But now, he makes a promise, saying: “There is still one more time, and then I will move, not only the earth, but also heaven itself.”
12:26. Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:26: Whose voice then shook the earth - Namely, at the giving of the law on Mount Sinai; and from this it seems that it was the voice of Jesus that then shook the earth, and that it was he who came down on the mount. But others refer this simply to God the Father giving the law.
Not the earth only, but also heaven - Probably referring to the approaching destruction of Jerusalem, and the total abolition of the political and ecclesiastical constitution of the Jews; the one being signified by the earth, the other by heaven; for the Jewish state and worship are frequently thus termed in the prophetic writings. And this seems to be the apostle's meaning, as he evidently refers to Hag 2:6, where this event is predicted. It may also remotely refer to the final dissolution of all things.
Albert Barnes: Notes on the Bible - 1834
12:26: Whose voice then shook the earth - When he spake at Mount Sinai. The meaning is, that the mountain and the region around quaked; Exo 19:18. The "voice" here referred to is that of God speaking from the holy mount.
But now hath he promised, saying - The words here quoted are taken from Hag 2:6, where they refer to the changes which would take place under the Messiah. The meaning is, that there would be great Rev_olutions in his coming, "as if" the universe were shaken to its center. The apostle evidently applies this passage as it is done in Haggai, to the first advent of the Redeemer.
I shake not the earth only - This is not quoted literally from the Hebrew, but the sense is retained. In Haggai it is, "Yet once it is a little while, and I wilt shake the heavens and the earth, and the sea, and the dry land; and I will shake all nations, and the desire of all nations shall come." The apostle lays emphasis on the fact that not only the earth was to be shaken but also heaven. The shaking of the earth here evidently refers to the commotions among the nations that would prepare the way for the coming of the Messiah.
But also heaven - This may refer either:
(1) to the extraordinary phenomena in the heavens at the birth, the death, and the ascension of Christ; or.
(2) to the Rev_olutions in morals and religion which would be caused by the introduction of the gospel, as if everything were to be changed - expressed by "a shaking of the heavens and the earth;" or.
(3) it may be more literally taken as denoting that there was a remarkable agitation in the heavens - in the bosoms of its inhabitants - arising from a fact so wonderful as that the Son of God should descend to earth, suffer, and die.
I see no reason to doubt that the latter idea may have been included here; and the meaning of the whole then is, that while the giving of the Law at Mount Sinai, fearful and solemn as it was, was an event that merely shook the earth in the vicinity of the holy Mount, the introduction of the gospel agitated the universe. Great changes upon the earth were to precede it; one Rev_olution was to succeed another preparatory to it, and the whole universe would be moved at an event so extraordinary. The meaning is, that the introduction of the gospel was a much more solemn and momentous thing than the giving of the Law - and that, therefore, it was much more fearful and dangerous to apostatize from it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:26: voice: Exo 19:18; Psa 114:6, Psa 114:7; Hab 3:10
Yet once: Heb 12:27; Isa 2:19, Isa 13:13; Joe 3:16; Hag 2:6, Hag 2:7, Hag 2:22
Geneva 1599
12:26 (14) Whose voice then shook the earth: but now he hath promised, saying, (l) Yet once more I shake not the earth only, but also heaven.
(14) He compares the steadfast majesty of the gospel, with which the whole world was shaken, and even the very frame of heaven was astonished, with the small and vanishing sound of the governance by the law.
(l) It appears evidently in this that the prophet speaks of the calling of the Gentiles, that these words must refer to the kingdom of Christ.
John Gill
12:26 Whose voice then shook the earth,.... That is, at the giving of the law on Mount Sinai: Christ was then present; his voice was then heard; which was either the voice of thunder, or the voice of the trumpet, or rather the voice of words: this shook the earth, Sinai, and the land about it, and the people on it; which made them quake and tremble, even Moses himself; see Ex 19:18
but now he hath promised, saying in Hag 2:6
yet once more I shake not the earth only, but also heaven; not only the land of Judea, and particularly Jerusalem, and the inhabitants of it, who were all shaken, and moved, and troubled at the news of the birth of the Messiah, the desire of all nations, the prophet Haggai speaks of, Mt 2:2 but the heaven also; by prodigies in it, as the appearance of a wonderful star, which guided the wise men from the east; and by the motions of the heavenly inhabitants, the angels, who descended in great numbers, and made the heavens resound with their songs of praise, on account of Christ's incarnation, Mt 2:2. How the apostle explains and applies this, may be seen in the next verse.
John Wesley
12:26 Whose voice then shook the earth - When he spoke from mount Sinai. But now - With regard to his next speaking. He hath promised - It is a joyful promise to the saints, though dreadful to the wicked. Yet once more I will shake, not only the earth, but also the heaven - These words may refer in a lower sense to the dissolution of the Jewish church and state; but in their full sense they undoubtedly look much farther, even to the end of all things. This universal shaking began at the first coming of Christ. It will be consummated at his second coming. Hag 2:6.
Robert Jamieson, A. R. Fausset and David Brown
12:26 then shook--when He gave the law on Sinai.
now--under the Gospel.
promised--The announcement of His coming to break up the present order of things, is to the ungodly a terror, to the godly a promise, the fulfilment of which they look for with joyful hope.
Yet once more--Compare Notes, see on Hag 2:6; Hag 2:21-22, both of which passages are condensed into one here. The shaking began at the first coming of Messiah; it will be completed at His second coming, prodigies in the world of nature accompanying the overthrow of all kingdoms that oppose Messiah. The Hebrew is literally, "it is yet one little," that is, a single brief space till the series of movements begins ending in the advent of Messiah. Not merely the earth, as at the establishment of the Sinaitic covenant, but heaven also is to be shaken. The two advents of Messiah are regarded as one, the complete shaking belonging to the second advent, of which the presage was given in the shakings at the first advent: the convulsions connected with the overthrow of Jerusalem shadowing forth those about to be at the overthrow of all the God-opposed kingdoms by the coming Messiah.
12:2712:27: Այլ միւսանգամն յայտ առնէ զշարժելոցն իբրեւ զեղելոց փոփոխումն, զի հաստատո՛ւն կացցեն անշարժքն[4869]։ [4869] Ոմանք. Իբրեւ զեղելոցն։
27 Եւ «մի անգամ էլ» -ը ցոյց է տալիս, որ շարժուած բաները պիտի փոփոխուեն, որպէսզի անշարժ բաները մնան հաստատուն:
27 Եւ այն Նորէն բառը կը ցուցնէ թէ շարժուած բաները պիտի շարժին ու փոխուին, որպէս զի անշարժ բաները հաստատուն մնան։
Այլ միւսանգամն յայտ առնէ զշարժելոցն իբրեւ զեղելոց փոփոխումն, զի հաստատուն կացցեն անշարժքն:

12:27: Այլ միւսանգամն յայտ առնէ զշարժելոցն իբրեւ զեղելոց փոփոխումն, զի հաստատո՛ւն կացցեն անշարժքն[4869]։
[4869] Ոմանք. Իբրեւ զեղելոցն։
27 Եւ «մի անգամ էլ» -ը ցոյց է տալիս, որ շարժուած բաները պիտի փոփոխուեն, որպէսզի անշարժ բաները մնան հաստատուն:
27 Եւ այն Նորէն բառը կը ցուցնէ թէ շարժուած բաները պիտի շարժին ու փոխուին, որպէս զի անշարժ բաները հաստատուն մնան։
zohrab-1805▾ eastern-1994▾ western am▾
12:2727: Слова: 'еще раз' означают изменение колеблемого, как сотворенного, чтобы пребыло непоколебимое.
12:27  τὸ δέ, ἔτι ἅπαξ δηλοῖ [τὴν] τῶν σαλευομένων μετάθεσιν ὡς πεποιημένων, ἵνα μείνῃ τὰ μὴ σαλευόμενα.
12:27. τὸ (The-one) δέ (moreover," Ἔτι ( If-to-a-one ) ἅπαξ ( to-once ,"δηλοῖ (it-en-distincteth) [τὴν] "[to-the-one]"τῶν (of-the-ones) σαλευομένων ( of-being-undulated-of ) μετάθεσιν (to-a-placing-with) ὡς (as) πεποιημένων , ( of-having-had-come-to-be-done-unto ,"ἵνα (so) μείνῃ (it-might-have-stayed,"τὰ (the-ones) μὴ (lest) σαλευόμενα . ( being-undulated-of )
12:27. quod autem adhuc semel dicit declarat mobilium translationem tamquam factorum ut maneant ea quae sunt inmobiliaAnd in that he saith: Yet once more, he signifieth the translation of the moveable things as made, that those things may remain which are immoveable.
27. And this , Yet once more, signifieth the removing of those things that are shaken, as of things that have been made, that those things which are not shaken may remain.
12:27. And so, in saying, “There is still one more time,” he declares the transfer of the moveable things of creation, so that those things which are immoveable may remain.
12:27. And this [word], Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain.
And this [word], Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain:

27: Слова: 'еще раз' означают изменение колеблемого, как сотворенного, чтобы пребыло непоколебимое.
12:27  τὸ δέ, ἔτι ἅπαξ δηλοῖ [τὴν] τῶν σαλευομένων μετάθεσιν ὡς πεποιημένων, ἵνα μείνῃ τὰ μὴ σαλευόμενα.
12:27. quod autem adhuc semel dicit declarat mobilium translationem tamquam factorum ut maneant ea quae sunt inmobilia
And in that he saith: Yet once more, he signifieth the translation of the moveable things as made, that those things may remain which are immoveable.
12:27. And so, in saying, “There is still one more time,” he declares the transfer of the moveable things of creation, so that those things which are immoveable may remain.
12:27. And this [word], Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27: Все будет изменено и устроится к лучшему свыше; это выражается здесь приведенными словами. Что же ты скорбишь, страдая в мире временном, бедствуя в мире скоропреходящем? Если бы в будущей судьбе мира была ненадежность, то ожидающему конца следовало бы скорбеть. - Чтобы пребыло, говорит, непоколебимое. А что непоколебимо? Будущее (Злат.).
Adam Clarke: Commentary on the Bible - 1831
12:27: The removing of those things that are shaken - The whole of the Jewish polity, which had been in a shaken state from the time that Judea had fallen under the power of the Romans.
As of things that are made - That is, subjects intended to last only for a time. God never designed that the Jewish religion should become general, nor be permanent.
Those things which cannot be shaken - The whole Gospel system, which cannot be moved by the power of man.
May remain - Be permanent; God designing that this shall be the last dispensation of his grace and mercy, and that it shall continue till the earth and the heavens are no more.
Albert Barnes: Notes on the Bible - 1834
12:27: And this word, Yet once more - That is, this reference to a great agitation or commotion in some future time. This is designed as an explanation of the prophecy in Haggai, and the idea is, that there would be such agitations that everything which was not fixed on a permanent and immovable basis would be thrown down as in an earthquake. Everything which was temporary in human institutions; everything which was wrong in customs and morals; and everything in the ancient system of religion, which was merely of a preparatory and typical character, would be removed. What was of permanent value would be retained, and a kingdom would be established which nothing could move. The effect of the gospel would be to overturn everything which was of a temporary character in the pRev_ious system, and everything in morals which was not founded on a solid basis, and to set up in the place of it principles which no Rev_olution and no time could change. The coming of the Saviour, and the influence of his religion on mankind, had this effect in such respects as the following:
(1) All that was of a sound and permanent nature in the Jewish economy was retained; all that was typical and temporary was removed. The whole mass of sacrifices and ceremonies that were designed to prefigure the Messiah of course then ceased; all that was of permanent value in the Law of God, and in the principles of religion, was incorporated in the new system, and perpetuated.
(2) the same is true in regard to morals. There was much truth on the earth before the time of the Saviour; but it was intermingled with much that was false. The effect of his coming has been to distinguish what is true and what is false; to give permanency to the one, and to cause the other to vanish.
(3) the same is true of religion, There are some views of religion which men have by nature which are correct; there are many which are false. The Christian religion gives permanence and stability to the one and causes the other to disappear. And in general, it may be remarked, that the effect of Christianity is to give stability to all that is founded on truth, and to drive error from the world. Christ came that he might destroy all the systems of error - that is, all that could he shaken on earth, and to confirm all that is true. The result of all will be that he will preside over a permanent kingdom, and that his people will inherit "a kingdom which cannot be moved;" Heb 12:28.
The removing of those things that are shaken - Margin, more correctly "may be." The meaning is, that those principles of religion and morals which were not founded on truth would be removed by his coming.
As of things that are made - Much perplexity has been felt by expositors in regard to this phrase, but the meaning seems to be plain. The apostle is contrasting the things which are fixed and stable with those which are temporary in their nature, or which are settled on no firm foundation. The former he speaks of as if they were uncreated and eternal principles of truth and righteousness. The latter he speaks of as if they were created, and therefore liable, like all things which are "made," to decay, to change, to dissolution.
That those things which cannot be shaken may remain - The eternal principles of truth, and law, and righteousness. These would enter into the new kingdom which was to be set up, and of course that kingdom would be permanent. These are not changed or modified by time, circumstances, human opinions, or laws. They remain the same from age to age, in every land, and in all worlds, They have been permanent in all the fluctuations of opinion; in all the varied forms of government on earth; in all the Rev_olutions of states and empires. To bring out these is the result of the events of divine Providence, and the object of the coming of the Redeemer; and on these principles that great kingdom is to be reared which is to endure foRev_er and ever.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:27: signifieth: Psa 102:26, Psa 102:27; Eze 21:27; Mat 24:35; Pe2 3:10, Pe2 3:11; Rev 11:15, Rev 21:1
are shaken: or, may be shaken
John Gill
12:27 And this word yet once more,.... Or as it is in Hag 2:6 "yet once it is a little while"; which suggests, that as something had been done already, so in a very little time, and at once, something very marvellous and surprising would be effected: and it
signifieth the removing of those things that are shaken, as of things that are made; which some understand of what will be done at Christ's coming to judgment; as the passing away of the heavens and the earth, which are things that are made, or created, by the power of God; when there will be a shaking of them, so as that they shall be removed, and pass away with a great noise; and so they interpret the next clause, of the permanency of the new heavens and the new earth, and of the immovable kingdom of glory, and the never fading inheritance of the saints; and of their fixed, unalterable, and unshaken state: but rather this is to be understood of Christ's coming to the destruction of Jerusalem; when there was an entire removal of the Jewish state, both political and ecclesiastical; and of the whole Mosaic economy; and of things appertaining to divine worship, which were made with hands, as the temple, and the things in it; and which were made to be removed; for they were to continue no longer than the time of reformation: and this removing of them designs the abolition of them, and entire putting an end to them; at which time, not only their civil government was wholly put down, but their ecclesiastic state also; for the place of their worship was destroyed, the daily sacrifice ceased, and the old covenant, and the manner of administering it, vanished away; and all the legal institutions and ordinances, which were abolished by the death of Christ, were no more performed in Jerusalem; the temple and temple service perishing together:
that those things which cannot be shaken may remain: the kingdom and priesthood of Christ, which are everlasting; and the good things which come by him, as remission of sins, justification, adoption, sanctification, and the heavenly inheritance; as also the Gospel, and the doctrines and ordinances of it, baptism, and the Lord's supper, and the mode of Gospel worship; all which are to continue until Christ's second coming.
John Wesley
12:27 The things which are shaken - Namely, heaven and earth. As being made - And consequently liable to change. That the things which are not shaken may remain - Even "the new heavens and the new earth," Rev_ 21:1.
Robert Jamieson, A. R. Fausset and David Brown
12:27 this word, Yet once more--So Paul, by the Spirit, sanctions the Septuagint rendering of Hag 2:6, giving an additional feature to the prophecy in the Hebrew, as rendered in English Version, not merely that it shall be in a little while, but that it is to be "once more" as the final act. The stress of his argument is on the "ONCE." Once for all; once and for ever. "In saying 'once more,' the Spirit implies that something has already passed, and something else shall be which is to remain, and is no more to be changed to something else; for the once is exclusive, that is, not many times" [ESTIUS].
those things that are shaken--the heaven and the earth. As the shaking is to be total, so shall the removal be, making way for the better things that are unremovable. Compare the Jewish economy (the type of the whole present order of things) giving way to the new and abiding covenant: the forerunner of the everlasting state of bliss.
as of things . . . made--namely, of this present visible creation: compare 2Cor 5:1; Heb 9:11, "made with hands . . . of this creation," that is, things so made at creation that they would not remain of themselves, but be removed. The new abiding heaven and earth are also made by God, but they are of a higher nature than the material creation, being made to partake of the divine nature of Him who is not made: so in this relation, as one with the uncreated God, they are regarded as not of the same class as the things made. The things made in the former sense do not remain; the things of the new heaven and earth, like the uncreated God, "shall REMAIN before God" (Is 66:22). The Spirit, the seed of the new and heavenly being, not only of the believer's soul, but also of the future body, is an uncreated and immortal principle.
12:2812:28: Վասն որոյ թագաւորութիւն անշարժ ընկալեալ, պի՛նդ կալցուք զշնորհսն, որով պաշտեմք զԱստուած հաճութեամբք՝ ահիւ եւ դողութեամբ[4870]. [4870] Ոմանք. ԶԱստուած հաճութեամբ։
28 Դրա համար, քանի որ անշարժ թագաւորութիւն ենք ընդունում, ամուր պահենք շնորհը եւ այդ շնորհով էլ ծառայենք Աստծուն՝ իրեն հաճելի ձեւով՝ ահով եւ դողով,
28 Ուստի անշարժ թագաւորութիւնը առած ըլլալով՝ ամուր բռնենք այն շնորհքը ու Աստուած պաշտենք հաճելի կերպով, ակնածութեամբ եւ բարեպաշտութեամբ.
Վասն որոյ թագաւորութիւն անշարժ ընկալեալ` պինդ կալցուք զշնորհսն, որով պաշտեմք զԱստուած հաճութեամբ` ահիւ եւ դողութեամբ:

12:28: Վասն որոյ թագաւորութիւն անշարժ ընկալեալ, պի՛նդ կալցուք զշնորհսն, որով պաշտեմք զԱստուած հաճութեամբք՝ ահիւ եւ դողութեամբ[4870].
[4870] Ոմանք. ԶԱստուած հաճութեամբ։
28 Դրա համար, քանի որ անշարժ թագաւորութիւն ենք ընդունում, ամուր պահենք շնորհը եւ այդ շնորհով էլ ծառայենք Աստծուն՝ իրեն հաճելի ձեւով՝ ահով եւ դողով,
28 Ուստի անշարժ թագաւորութիւնը առած ըլլալով՝ ամուր բռնենք այն շնորհքը ու Աստուած պաշտենք հաճելի կերպով, ակնածութեամբ եւ բարեպաշտութեամբ.
zohrab-1805▾ eastern-1994▾ western am▾
12:2828: Итак мы, приемля царство непоколебимое, будем хранить благодать, которою будем служить благоугодно Богу, с благоговением и страхом,
12:28  διὸ βασιλείαν ἀσάλευτον παραλαμβάνοντες ἔχωμεν χάριν, δι᾽ ἧς λατρεύωμεν εὐαρέστως τῶ θεῶ μετὰ εὐλαβείας καὶ δέους·
12:28. Διὸ (Through-which) βασιλείαν (to-a-ruling-of) ἀσάλευτον (to-un-undulateable-of) παραλαμβάνοντες ( taking-beside ) ἔχωμεν (we-might-hold) χάριν, (to-a-granting,"δι' (through) ἧς (of-which) λατρεύωμεν (we-might-serve-of) εὐαρέστως (unto-goodly-pleaseable) τῷ (unto-the-one) θεῷ (unto-a-Deity) μετὰ (with) εὐλαβείας (of-a-goodly-taking-of) καὶ (and) δέους, (of-an-affright,"
12:28. itaque regnum inmobile suscipientes habemus gratiam per quam serviamus placentes Deo cum metu et reverentiaTherefore, receiving an immoveable kingdom, we have grace: whereby let us serve, pleasing God, with fear and reverence.
28. Wherefore, receiving a kingdom that cannot be shaken, let us have grace, whereby we may offer service well-pleasing to God with reverence and awe:
12:28. Thus, in receiving an immoveable kingdom, we have grace. So, through grace, let us be of service, by pleasing God with fear and reverence.
12:28. Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear:
Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear:

28: Итак мы, приемля царство непоколебимое, будем хранить благодать, которою будем служить благоугодно Богу, с благоговением и страхом,
12:28  διὸ βασιλείαν ἀσάλευτον παραλαμβάνοντες ἔχωμεν χάριν, δι᾽ ἧς λατρεύωμεν εὐαρέστως τῶ θεῶ μετὰ εὐλαβείας καὶ δέους·
12:28. itaque regnum inmobile suscipientes habemus gratiam per quam serviamus placentes Deo cum metu et reverentia
Therefore, receiving an immoveable kingdom, we have grace: whereby let us serve, pleasing God, with fear and reverence.
12:28. Thus, in receiving an immoveable kingdom, we have grace. So, through grace, let us be of service, by pleasing God with fear and reverence.
12:28. Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28: "Будем хранить благодать..." - ecwmen carin... - да имамы благодать, т.е. будем благодарить Бога, будем твердыми. Мы должны не только не роптать в настоящих бедствиях, но и воздавать Богу величайшую благодарность за них ради благ будущих (Злат.). Невозможно служить благоугодно Богу, не воздавая Ему благодарности за все - и за искушения, и за утешения. - С благоговением и страхом, т.е. не будем говорить ничего дерзкого, ничего бесстыдного, но станем благоустроять себя так, чтобы заслужить уважение (Злат.).
Adam Clarke: Commentary on the Bible - 1831
12:28: We receiving a kingdom - The Gospel dispensation, frequently termed the kingdom of God and the kingdom of heaven, because in it God reigns among men, and he reigns in the hearts of them that believe, and his kingdom is righteousness, peace, and joy in the Holy Ghost.
Which cannot be moved - Which never can fail, because it is the last dispensation.
Let us have grace - Εχωμεν χαριν· Let us have, keep, or hold fast, the benefit or gift, that is, the heavenly kingdom which God has given us. This is the meaning of the word, Co2 8:4, and is so rendered by our translators; and it is only by this heavenly gift of the Gospel that we can serve God acceptably, for he can be pleased with no service that is not performed according to the Gospel of his Son.
If we prefer the common meaning of the word grace it comes to the same thing; without the grace - the especial succor and influence of Christ, we cannot serve, λατρευωμεν, pay religious worship to God; for he receives no burnt-offering that is not kindled by fire from his own altar.
Acceptably - Ευαρεστως· In such a way as to please him well. And the offering, with which he is well pleased, he will graciously accept; and if he accept our service, his Spirit will testify in our conscience that our ways please him. When Abel sacrifices, God is well pleased; where Cain offers, there is no approbation.
Reverence - Αιδους· With shamefacedness or modesty.
Godly fear - Ευλαβειας· Religious fear. We have boldness to enter into the holiest by the blood of Jesus, but let that boldness be ever tempered with modesty and religious fear; for we should never forget that we have sinned, and that God is a consuming fire. Instead of αιδους και ευλαβειας, modesty and religious fear, ACD*, several others, with the Slavonic and Chrysostom, have ευλαβειας και δεους, and others have φοβου και τρομου, fear and trembling; but the sense is nearly the same.
Albert Barnes: Notes on the Bible - 1834
12:28: Wherefore we receiving a kingdom which cannot be moved - We who are Christians. We pertain to a kingdom that is permanent and unchanging. The meaning is, that the kingdom of the Redeemer is never to pass away. It is not like the Jewish dispensation, to give place to another, nor is there any power that can destroy it; see the notes on Mat 16:18. It has now endured for eighteen hundred years, amidst all the Rev_olutions on earth, and in spite of all the attempts which have been made to destroy it; and it is now as vigorous and stable as it ever was. The past has shown that there is no power of earth or hell that can destroy it, and that in the midst of all Rev_olutions this kingdom still survives. Its great principles and laws will endure on earth to the end of time, and will be made permanent in heaven. This is the only kingdom in which we can be certain that there will be no Rev_olution; the only empire which is destined never to fall.
Let us have grace, whereby we may serve God - Margin, "let us hold fast." The Greek is, literally, let us have grace; the meaning is, "let us hold fast the grace or favor which we have received in being admitted to the privileges of that kingdom." The object of the apostle is, to keep them in the Rev_erent fear and service of God. The "argument" which he presents is, that this kingdom is permanent. There is no danger of its being overthrown. It is to continue on earth to the end of time; it is to be established in heaven foRev_er. If it were temporary, changeable, liable to be overthrown at any moment, there would be much less encouragement to perseverance. But in a kingdom like this there is every encouragement, for there is the assurance:
(1) that all our interests there are safe;
(2) that all our exertions will be crowned with ultimate success,
(3) that the efforts which we make to do good will have a permanent influence on mankind, and will bless future ages; and
(4) that the reward is certain.
A man subject to a government about whose continuance there would be the utmost uncertainty, would have little encouragement to labor with a view to any permanent interest. In a government where nothing is settled; where all policy is changing, and where there are constantly vacillating plans, there is no inducement to enter on any enterprise demanding time and risk. But where the policy is settled; where the principles and the laws are firm; where there is evidence of permanency, there is the highest encouragement. The highest possible encouragement of this kind is in the permanent and established kingdom of God. All other governments may be Rev_olutionized; this never will be - all others may have a changeful policy; this has none - all others will be overthrown; this never will.
With Rev_erence and godly fear - With true veneration for God, and with pious devotedness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:28: a kingdom: Isa 9:7; Dan 2:44, Dan 7:14, Dan 7:27; Mat 25:34; Luk 1:33, Luk 17:20, Luk 17:21; Pe1 1:4, Pe1 1:5; Rev 1:6, Rev 5:10
have: or, hold fast, Heb 3:6, Heb 10:23
we may: Psa 19:14; Isa 56:7; Rom 12:1, Rom 12:2; Eph 1:6, Eph 5:10; Phi 4:18; Pe1 2:5, Pe1 2:20
with Rev_erence: Heb 4:16, Heb 5:7, Heb 10:19, Heb 10:22; Lev 10:3; Psa 2:11, Psa 89:7; Pro 28:24; Rom 11:20; Pe1 1:17; Rev 15:4
Geneva 1599
12:28 (15) Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with (m) reverence and godly (n) fear:
(15) A general exhortation to live reverently and religiously under the most happy subjection of so mighty a King, who as he blesses his most mightily, so does he most severely revenge the rebellious. This is the sum of a Christian life, respecting the first table of the law.
(m) By reverence is meant that honest modesty which keeps them in their duties.
(n) Religious and godly fear.
John Gill
12:28 Wherefore we receiving a kingdom which cannot be moved,.... Not the kingdom of glory; eternal glory is a kingdom, and it is an immovable one; and is a free gift of God, and may be said to be now received; God's people are called unto it, and are made meet for it, and have a right unto it, and have it in faith and hope, and in Christ their head and representative: but the kingdom of grace, under the Gospel dispensation, is meant: there are several things in this dispensation which are called a kingdom; as a Gospel church, the Gospel itself, and the privileges and blessings of grace bestowed, especially spiritual and internal ones, Mt 25:1 and the whole dispensation is called the kingdom of heaven, Mt 3:2. Christ he is King, believers are his subjects, the Gospel is his sceptre, and the ordinances are his laws and appointments, and all are immovable; and a man may be said to receive this kingdom, when he is delivered from the power of darkness, is regenerated, and has the blessings of grace actually bestowed on him, and is brought to Zion:
let us have grace; by which is meant, not thankfulness for so great a blessing, though this is highly requisite and necessary; nor the favour of God, though, as the reception of the kingdom springs from hence, a sense of it ought to abide; nor the habit or principle of grace in the heart, unless particularly the grace of faith, and the exercise of it, should be designed; but rather the doctrine of grace, the Gospel, is intended; and the sense is, "let us hold it", as the Ethiopic version renders it; let us hold the Gospel fast, and a profession of it: the Vulgate Latin and Arabic versions read, "we have grace"; this goes along with the immovable kingdom; all that have truly received the one, have the other:
whereby we may serve God; God is to be served, and not a creature, nor the elements of this world, the ceremonial law, and its rites: nor is he to be served in any form, only in a spiritual way; and without holding to the Gospel, there is no serving him in an evangelic manner; the true and right way of serving him is as follows:
acceptably; in Christ, in the Gospel of his Son, and by faith in him, without which it is impossible to please God:
with reverence; of the majesty of God, with shame for sin, and with a sense of unworthiness:
and godly fear; which has God for its author and object, and which springs from his grace, and is increased by discoveries of his goodness; and which is consistent with faith, and spiritual joy; see Ps 2:11.
John Wesley
12:28 Therefore let us, receiving - By willing and joyful faith. A kingdom - More glorious than the present heaven and earth. Hold fast the grace, whereby we may serve God - In every thought, word, and work. With reverence - Literally, with shame. Arising from a deep consciousness of our own unworthiness. And godly fear - A tender, jealous fear of offending, arising from a sense of the gracious majesty of God.
Robert Jamieson, A. R. Fausset and David Brown
12:28 receiving--as we do, in prospect and sure hope, also in the possession of the Spirit the first-fruits. This is our privilege as Christians.
let us have grace--"let us have thankfulness" [ALFORD after CHRYSOSTOM]. But (1) this translation is according to classical Greek, not Paul's phraseology for "to be thankful." (2) "To God" would have been in that case added. (3) "Whereby we may serve God," suits the English Version "grace" (that is Gospel grace, the work of the Spirit, producing faith exhibited in serving God), but does not suit "thankfulness."
acceptably--Greek, "well-pleasingly."
Rev_erence and godly fear--The oldest manuscripts read, "reverent caution and fear." Reverent caution (same Greek as in Heb 5:7; see on Heb 5:7) lest we should offend God, who is of purer eyes than to behold iniquity. Fear lest we should bring destruction on ourselves.
12:2912:29: քանզի Աստուած մեր հո՛ւր ծախիչ է[4871]։[4871] Օրինակ մի. Հուր ծախիցէ։
29 քանզի մեր Աստուածը ոչնչացնող կրակէ[46]:[46] 46. Երկրորդ Օրէնք 4. 24:
29 Վասն զի մեր Աստուածը մաշող կրակ է։
քանզի Աստուած մեր հուր ծախիչ է:

12:29: քանզի Աստուած մեր հո՛ւր ծախիչ է[4871]։
[4871] Օրինակ մի. Հուր ծախիցէ։
29 քանզի մեր Աստուածը ոչնչացնող կրակէ[46]:
[46] 46. Երկրորդ Օրէնք 4. 24:
29 Վասն զի մեր Աստուածը մաշող կրակ է։
zohrab-1805▾ eastern-1994▾ western am▾
12:2929: потому что Бог наш есть огнь поядающий.
12:29  καὶ γὰρ ὁ θεὸς ἡμῶν πῦρ καταναλίσκον.
12:29. καὶ (and) γὰρ (therefore) ὁ (the-one) θεὸς (a-Deity) ἡμῶν (of-us) πῦρ ( a-fire ) καταναλίσκον . ( other-alonging-up-down )
12:29. etenim Deus noster ignis consumens estFor our God is a consuming fire.
29. for our God is a consuming fire.
12:29. For our God is a consuming fire.
12:29. For our God [is] a consuming fire.
For our God [is] a consuming fire:

29: потому что Бог наш есть огнь поядающий.
12:29  καὶ γὰρ ὁ θεὸς ἡμῶν πῦρ καταναλίσκον.
12:29. etenim Deus noster ignis consumens est
For our God is a consuming fire.
12:29. For our God is a consuming fire.
12:29. For our God [is] a consuming fire.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29: Как выше апостол назвал Бога Судиею всех, т.е. не только Иудеев, или верных, но и всей вселенной, так здесь называет Его и огнем поддающим, внушая страх спасительный тем, кто и в новой благодати не перестает нуждаться в нем.
Adam Clarke: Commentary on the Bible - 1831
12:29: For our God is a consuming fire - The apostle quotes Deu 4:24, and by doing so he teaches us this great truth, that sin under the Gospel is as abominable in God's sight as it was under the law; and that the man who does not labor to serve God with the principle and in the way already prescribed, will find that fire to consume him which would otherwise have consumed his sin.
Albert Barnes: Notes on the Bible - 1834
12:29: For our God is a consuming fire - This is a further reason why we should serve God with profound Rev_erence and unwavering fidelity. The quotation is made from Deu 4:24. "For the Lord thy God is a consuming fire, even a jealous God." The object of the apostle here seems to be, to show that there was the same reason for fearing the displeasure of God under the new dispensation which there was under the old. It was the same God who was served. There had been no change in his attributes, or in the principles of his government. He was no more the friend of sin now than he was then; and the same perfections of his nature which would then lead him to punish transgression would also lead him to do it now. His anger was really as terrible, and as much to be dreaded as it was at Mount Sinai; and the destruction which he would inflict on his foes would be as terrible now as it was then.
The fearfulness with which he would come forth to destroy the wicked might be compared to a "fire" that consumed all before it; see the notes, Mar 9:44-46. The image here is a most fearful one, and is in accordance with all the representations of God in the Bible and with all that we see in the divine dealings with wicked people, that punishment; as inflicted by him is awful and overwhelming. So it was on the old world; on the cities of the plain; on the hosts of Sennacherib; and on Jerusalem - and so it has been in the calamities of pestilence, war, flood, and famine with which God has visited guilty people. By all these tender and solemn considerations, therefore, the apostle urges the friends of God to perseverance and fidelity in his service. His goodness and mercy; the gift of a Saviour to redeem us; the Revelation of a glorious world; the assurance that all may soon be united in fellowship with the angels and the redeemed; the certainty that the kingdom of the Saviour is established on a permanent basis, and the apprehension of the dreadful wrath of God against the guilty, all should lead us to persevere in the duties of our Christian calling, and to avoid those things which would jeopard the eternal interests of our souls.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:29: Heb 10:27; Exo 24:17; Num 11:1, Num 16:35; Deu 4:24, Deu 9:3; Psa 50:3, Psa 97:3; Isa 66:15; Dan 7:9; Th2 1:8
John Gill
12:29 For our God is a consuming fire. Either God personally considered, God in the person of Christ; so the Shechinah, with the Jews, is called a consuming fire (n). Christ is truly God, and he is our God and Lord; and though he is full of grace and mercy, yet he will appear in great wrath to his enemies, who will not have him to reign over them: or rather God essentially considered; whose God he is, and in what sense, and how he comes to be so; see Gill on Heb 8:10, what is here said of him, that he is a consuming fire, may be understood of his jealousy in matters of worship, Deut 4:23, and so carries in it a reason why he is to be served acceptably, with reverence and godly fear. God, and he only, is to be worshipped; and he is to be worshipped in a way suitable to himself; and he has the sole right of fixing the manner of worship, both as to the external and internal parts of it: under the legal dispensation, he was worshipped in a way he then pitched upon, and suitable to it; and under the Gospel dispensation he is to be worshipped in an evangelical way; and he is to have all the glory in every part of worship; and the ordinances of Gospel worship are immovable; nor are they to be altered, or others put in their room, without recurring his displeasure. Moreover, this phrase may be expressive of the preservation of his people, and of the destruction of their enemies, Deut 9:1. We commonly say, that God out of Christ is a consuming fire; meaning, that God, as an absolute God, is full of wrath and vengeance; and it is a truth, but not the truth of this text; for here it is our God, our covenant God, our God in Christ; not that he is so to the saints, or to them that are in Christ: he is indeed as a wall of fire in his providences, to protect and defend them, and as fire in his word to enlighten and warm them, to guide and direct them, but not a consuming fire to them; this he is to their enemies, who are as thorns, and briers, and stubble before him: and so the Jews interpret Deut 4:24 of a fire consuming fire (o); and observe, that Moses says, thy God, and not our God (p); but the apostle here uses the latter phrase.
(n) Tzeror Hammor, fol. 21. 4. (o) Zohar in Gen. fol. 35. 3. & 51. 1. & in Exod. fol. 91. 1. & in Lev. fol. 11. 1. (p) Lexic. Cabalist, p. 111.
John Wesley
12:29 For our God is a consuming fire - in the strictness of his justice, and purity of his holiness.
Robert Jamieson, A. R. Fausset and David Brown
12:29 Greek, "For even": "for also"; introducing an additional solemn incentive to diligence. Quoted from Deut 4:24.
our God--in whom we hope, is also to be feared. He is love (1Jn 4:8, 1Jn 4:16); yet there is another side of His character; God has wrath against sin (Heb 10:27, Heb 10:31).