Heb 12:2-4 | Barnes | STEP | Verse 2. Looking unto Jesus , As a farther 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 preeminence, 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 previous verse. The word " author " αρχηγον-- (marg, beginner )-- means, properly, the source, or cause of anything ; or one who makes a beginning. It is rendered in , , prince ; in , captain ; and in the place before us, author . It does not elsewhere occur 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 previously 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 -- τελειωτην--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. Comp. "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 βραβευτης-- brabeutes -or the distributor of the prize . Comp. . There is no instance where the word is used in this sense in the New Testament, (comp. 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 honour 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 honour and glory which the word suggests, so as to appreciate the ideas which encompassed it then. There is a degree of dishonour 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 gay, excites an idea of honour 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 men 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 honour in the universe. ; , seq. The sentiment here is, "Imitate the example of the great Author of our religion. He, in view of the honour 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." (1) "author" "beginner" (a) "joy"

Hebrews 12:2-4

Verse 2. Looking unto Jesus, As a farther 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 preeminence, 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 previous verse. The word "author" αρχηγον-- (marg, beginner)-- means, properly, the source, or cause of anything; or one who makes a beginning. It is rendered in Acts 3:16, Acts 5:31, prince; in Heb 2:10, captain; and in the place before us, author. It does not elsewhere occur 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 previously 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-- τελειωτην--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. Comp. Rev 1:8,11 "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 βραβευτης--brabeutes-or the distributor of the prize. Comp. Col 3:15. There is no instance where the word is used in this sense in the New Testament, (comp. 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 honour 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 honour and glory which the word suggests, so as to appreciate the ideas which encompassed it then. There is a degree of dishonour 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 gay, excites an idea of honour 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 men 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 honour in the universe. Mk 6:19; Eph 1:20, seq. The sentiment here is, "Imitate the example of the great Author of our religion. He, in view of the honour 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."

(1) "author" "beginner" (a) "joy" Lk 24:26 Verse 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.

(*) "of sinners" "From sinners"

Verse 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 here used, 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. Afterwards these were made to extend to the elbow, and then to the shoulder; and, finally, they sowed pieces of lead or iron in them, that they might strike a heavier and more destructive blow. The consequence was, that those who were engaged in the fight were often covered with blood, and that resistance "unto blood" showed a 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. Mt 26:42, seq. 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 connexion. 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 connexion, 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. Comp. 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.