Chapter Twelve

Exhortation to endure suffering after the example of the Author of faith (1–3). The benefit of divine discipline (4–11). Exhortation to courage, peace with all, and holiness (12–17). The New Covenant in place of the Old (18–24). Exhortation to obedience to God (25–29).

Hebrews 12:1. Therefore, we also, having around us such a cloud of witnesses, let us cast off every burden and the sin that so easily entangles us, and with endurance let us run the course set before us, Just as a cloud with its shade protects one scorched by the burning rays, so the recollection of the saints restores and strengthens the soul worn down by calamities. He did not say: hanging over us, but: “surrounding us,” which conveys more and shows that, encircling us all around, this cloud of witnesses makes us more secure… (Chrysostom). — “Every burden.” What does “every” mean? That is: sleep, negligence, base thoughts, everything human (Chrysostom). — “The sin that so easily entangles us” — τὴν εὐπερίστατον ἁμαρτίαν — more precisely in the Slavonic: “the easily encompassing sin,” that is, either the sin that easily masters us, or the sin that is easily overcome; the latter is better, since we can, if we wish, easily conquer sin (Chrysostom). — “With endurance let us run.” He did not say: let us struggle… but sets before us what is the easiest thing on the course. He did not say either: let us speed up our running, but: let us be patient in that same running, let us not grow slack (Chrysostom).

Hebrews 12:2. looking to Jesus, the author and perfecter of faith, Who, instead of the joy set before Him, endured the cross, despising the shame, and has sat down at the right hand of the throne of God. Then he presents the chief consolation, which he offers both before and after — Christ… “Looking,” he says, that is, in order to learn from the contests, let us look to Christ (Chrysostom). — “Instead of the joy set before Him, He endured the cross…” that is, He could have not suffered if He had wished, because He “did no sin, neither was guile found in His mouth” (Isa 53:9; John 14:30). If, then, He who had no need to be crucified was crucified for us, is it not all the more right that we bear everything with courage? (Chrysostom). — “Despising the shame…” “Let it be granted that He died; but why with a shameful death? For no other reason than to teach us to regard human glory as nothing” (Chrysostom). — “He has sat down at the right hand of the throne of God…” Do you note the reward of victory? Paul says the same thing in another epistle (Phil 2:9-10). “This he says of Christ according to the flesh” (Chrysostom).

Hebrews 12:3. Consider Him who endured such hostility from sinners against Himself, so that you may not grow weary and lose heart in your souls. The apostle rightly added this, because if the sufferings of our neighbors encourage us, what consolation must the sufferings of the Lord afford us? (Chrysostom).

Hebrews 12:4. You have not yet resisted to the point of shedding blood, striving against sin, The meaning of these words is as follows: you have not yet undergone death, you have only lost property and reputation, you have only suffered exile; Christ shed His blood for you, whereas you have not shed it even for yourselves; He stood for truth to the point of death, striving for your sake, while you have not yet been exposed to dangers threatening death (Chrysostom). — “Striving against sin.” Here the apostle shows that sin also attacks forcefully and is likewise armed (Chrysostom).

Hebrews 12:5. and you have forgotten the exhortation that is addressed to you as sons: “My son, do not despise the discipline of the Lord, and do not lose heart when He rebukes you. “You have forgotten the exhortation,” that is, you have let your hands drop, you have grown slack (Chrysostom). “That is addressed to you as sons.” Having presented consolation from actual deeds, the apostle now additionally offers consolation from words, from the testimony he cites: “do not lose heart,” he says, “when He rebukes you”… So this is God’s doing; and it provides no small consolation when we are convinced that what has occurred may have come about through God’s action, through His permission (Chrysostom).

Hebrews 12:6. For the Lord disciplines the one He loves, and chastises every son whom He receives. You cannot, he says, name any righteous person who did not endure afflictions, and though it may sometimes appear so to us, we do not know the other afflictions they bore. Consequently, every righteous person must necessarily pass the way of affliction. If it cannot be otherwise, it follows that all who have entered into life have walked the narrow way (Chrysostom).

Hebrews 12:7. If you endure discipline, God is treating you as sons. For what son is there whom his father does not discipline? If God disciplines us, it is for correction, not for torment, not for suffering, not for pain. See how the apostle, by the very thing on account of which they considered themselves abandoned, instills in them the assurance that they are not abandoned, and speaks to them as if to say: in enduring such calamities, you already think that God has abandoned and hates you? No — if you were not suffering, then would be the time to fear this, because if “He chastises every son whom He receives,” then the one who is not chastised is perhaps not a son. But, you say, do not evil people also suffer? Of course they suffer — how could they not? — but he did not say: everyone who is chastised is a son; he said: every son is chastised. Therefore you cannot say: there are many evil people who are beaten too — for example, murderers, robbers, sorcerers, grave-robbers. They are punished for their own crimes; they are chastised not as sons but as criminals; but you — as sons (Chrysostom).

Hebrews 12:8. But if you are without discipline, which all share in, then you are illegitimate children and not sons. Just as in families fathers take no care for illegitimate children… so it is in the present case. Therefore, if being without discipline belongs to illegitimate children, one must rejoice in discipline as a sign of true kinship (Chrysostom).

Hebrews 12:9. Furthermore, if we, when disciplined by our earthly fathers, showed them respect, how much more should we be subject to the Father of spirits and live? Hebrews 12:10. They disciplined us for a short time according to their own judgment, but He disciplines us for our benefit, so that we may share in His holiness. Again he draws encouragement from their own sufferings, which they themselves had endured… If children obey their earthly parents, how much more should one not obey the Heavenly Father? Moreover, the difference here lies not only in this, not only in persons, but in the very motives and actions. They do not discipline with the same motive — He and they (God and earthly parents)… The latter often do so for their own pleasure and do not always have the benefit in view, but of this one cannot say anything of the sort, since God does it not for any purposes of His own but for you, solely for your benefit…, not to receive anything from us, but to give to us…, so that we may become capable of receiving His blessings (Chrysostom). — “To share in His holiness” — so that we may become worthy of Him, to the extent possible. He takes care that you may receive, and uses every means to give to you…; consequently, discipline is beneficial, for it bestows holiness. And of course it does. For if it destroys laziness, corrupt desires, attachment to worldly things; if it concentrates the soul; if it disposes it to despise all earthly things — and from this very fact comes affliction — is it not holy, does it not draw down the grace of the Spirit? (Chrysostom).

Hebrews 12:11. Now all discipline seems painful rather than pleasant at the time, but later it yields the peaceful fruit of righteousness to those who have been trained by it. Those who take bitter medicines first experience an unpleasant sensation, but afterward feel the benefit. Such is virtue, and such is vice: in the latter, pleasure is experienced first and affliction afterward; in the former — affliction first and pleasure afterward. And yet the two are not equal; it is not at all the same thing — to experience affliction first and pleasure afterward, or to experience pleasure first and affliction afterward. Why? Because in the latter case the expectation of future affliction diminishes the present pleasure, whereas in the former — the expectation of the forthcoming pleasure greatly mitigates the present affliction, so that sometimes in the one case no pleasure is felt at all, and in the other — no affliction at all. However, the difference lies not only in this but in another respect as well — namely, that they are unequal in duration; one is shorter and the others are far greater… From this Paul draws his consolation… You grieve? — he says. This is understandable: such is always the nature of discipline, this is how it begins…, it seems not joyful (and therefore is not so in reality)… but afterward to “those trained through it,” that is, to those who have long endured and suffered, it “yields the peaceful fruit of righteousness” — Slavonic: “fruits of peace” (καρπὸν εἰρηνικόν) — expressing thus their great abundance (Chrysostom).

Hebrews 12:12. Therefore strengthen the hands that hang down and the weakened knees, Hebrews 12:13. and make straight paths for your feet, so that what is lame may not be put out of joint but rather be healed. He speaks as if to sprinters, fighters, and wrestlers. Do you see how he arms them, how he stirs them up… If discipline proceeds from love and benevolent care and leads to a good end — as he has shown both by deeds and words and everything — then why do you grow slack? Only those who have despaired do this, those not sustained by hope in the future. Walk straight, he says, so that what is lame does not bend further but comes back to its former state… You see that it is within our power to be completely healed… (Chrysostom).

Hebrews 12:14. Pursue peace with all people and holiness, without which no one will see the Lord. What he said above (Heb 10:25), he expresses again here. In trials, nothing makes us so easily defeated and easily caught as division. And here is the proof: scatter a detachment of soldiers in battle, and the enemies will have no trouble seizing and binding them… (Chrysostom). — “Peace with all people…” — consequently, even with those who do evil (Rom 12:18)…, because nothing puts to shame those who do evil more than if we bravely endure the insults inflicted upon us and do not avenge them in word or deed (Chrysostom).

Hebrews 12:15. See to it that no one misses the grace of God; that no root of bitterness, springing up, causes trouble, and that many may not be defiled by it; “Do you see,” says Chrysostom, “how the apostle everywhere commands each one to contribute to the common salvation? (Heb 3:13). Do not leave everything to the teachers, do not lay everything on the leaders; you too can instruct one another… (1 Thess 5:11). If you are willing, you can do more for one another than we can; you see each other more often, you know each other’s affairs better than we do, you see mutual shortcomings, you have more frankness, love, and mutual familiarity; and these are no small things for instruction, but provide great and beneficial means.” — “That no one may miss the grace of God.” By the grace of God the apostle means the future blessings, the evangelical faith, the virtuous life: all of this comes from the grace of God (Chrysostom). — “That no root of bitterness…” and so on. This is said in Deuteronomy (Deut 29:18), and the expression itself is used figuratively, borrowed from the example of plants. If there is such a “root of bitterness,” that is, one that brings harm, do not allow it to send out shoots, but pull it up, so that it does not bring forth the fruits proper to it, so that it does not infect and defile others… Rightly does he call sin bitter; indeed, there is nothing as bitter as sin. This is known to those who, after evil deeds, are stung by conscience and experience great bitterness… The property of what is bitter is to be harmful. And he expressed it beautifully: “root of bitterness,” not saying: bitter, but: “of bitterness.” A bitter root may bring forth sweet fruits, but a root — the source and foundation of bitterness — “when it cannot bring forth sweet fruit, in it everything is bitter, there is nothing sweet, everything is tasteless, everything is unpleasant, everything is full of hatred and disgust” (Chrysostom). — “That many may not be defiled by it…” — that is, to prevent this from happening, separate yourselves from dissolute people (Chrysostom).

Hebrews 12:16. that there be no immoral or irreverent person among you, who, like Esau, sold his birthright for a single meal. Let no one be like Esau — a “defiler,” that is, a glutton, intemperate, given over to the world, despising spiritual blessings…, one who gave away the honor granted by God through his own carelessness, and for a small pleasure lost the greatest honor and glory (Chrysostom).

Hebrews 12:17. For you know that afterward, when he desired to inherit the blessing, he was rejected; he found no opportunity for repentance, though he sought it with tears. “What does this mean? Does he reject repentance? No. But then — how does he say ‘he found no place for repentance’? (μετανοίας γὰρ τόπον οὐκ εὗρεν). If he condemned himself, if he wept bitterly, then why ‘did he find no place for repentance’? Because it was not the fruit of repentance. Just as Cain’s grief was not the fruit of repentance — as he proved by the murder — so here too Esau’s words were not the fruit of repentance, which he afterward likewise proved by murder: for he intended in his heart to kill Jacob. ‘Let the days of mourning for my father draw near,’ he said, ‘that I may kill Jacob my brother’ (Gen 27:41). Therefore tears could not impart repentance to him. And he did not simply say: ‘repentance,’ but: ‘though he sought with tears, he found no place for repentance.’ Why? Because he did not repent in the proper way” (Chrysostom). — “He found no place for repentance,” he says, either because he had sinned more than repentance could remedy, or because he did not bring forth worthy repentance; consequently, there are sins that exceed repentance. Therefore let us not allow a fall that is incurable; while we are only limping it is easy to recover; but when we have completely broken down, what will become of us? He directs this toward those who have not yet fallen, restraining them with fear and saying that one who has fallen cannot receive consolation. But to those who have fallen, so that they do not give in to despair, he suggests the opposite” (Chrysostom).

Hebrews 12:18. You have not come to a mountain that can be touched and that is blazing with fire, nor to darkness, gloom, and storm, Hebrews 12:19. nor to the sound of a trumpet and a voice speaking words, which those who heard it begged that no further message be spoken to them, Hebrews 12:20. for they could not bear what was commanded: “If even an animal touches the mountain, it shall be stoned (or pierced with an arrow); Hebrews 12:21. and so terrifying was the sight that Moses said: “I am trembling with fear. Cf. Exod 20:18-19. Moses’ fear (verse 21) is not mentioned by himself in his description of these events. Evidently the apostle made use here of some tradition on which probably also the protomartyr Stephen relied, likewise mentioning the fear of Moses in his speech (Acts 7:32). A certain basis for this tradition may be seen in Deut 9:19, where Moses says: “I was terrified of the anger and wrath with which the Lord was angry with you and was about to destroy you…” (which was said after the smashing of the tablets).

Hebrews 12:22. But you have come to Mount Zion and to the city of the living God, to the heavenly Jerusalem and to myriads of angels, Hebrews 12:23. to the festal gathering and assembly of the firstborn who are enrolled in heaven, and to God the Judge of all, and to the spirits of the righteous who have been made perfect, Hebrews 12:24. and to Jesus, the mediator of a new covenant, and to the sprinkled blood, which speaks more eloquently than that of Abel. “Do you see how many arguments he has used to prove the superiority of the New Covenant over the Old? Instead of the earthly Jerusalem — the heavenly; instead of Moses — Jesus; instead of the people — all the angels…, all the assemblies of the faithful… So do not grieve, he says: you will be with them” (Chrysostom). Some, making the comparison, disparage everything of that former time in order to exalt the present more; but I consider that former time also to be wondrous, while at the same time proving that ours is far superior and more marvelous. It is great twofold: as being glorious and more important, and at the same time as more accessible and briefer… They were not counted worthy of what we have received… They saw darkness and cloud, they heard a voice. But you too heard the voice of God, only not through a cloud but through the flesh of Christ, and you were not confused or frightened, but stood and conversed with the Mediator… Then even Moses was afraid, but now — no one. Then the people stood below, but we are not below, but above the heavens, near God Himself, as His sons — not as Moses was; there was a desert, but here is a city, and myriads of angels… Those did not approach, but stood at a distance, as did Moses too; but you have drawn near (Chrysostom). — “The sprinkled blood which speaks more eloquently than that of Abel” (cf. Heb 11:4; Gen 4:10). “The blood of Abel is still glorified even today, yet not as Christ’s, because this blood has cleansed all and utters a voice more glorious and weighty, the more the very deeds bear witness to it” (Chrysostom). If blood speaks, then all the more is He Himself alive — the One who was slain. And what does it say — listen: “the Spirit intercedes with groanings that cannot be expressed in words” (Rom 8:26). How does it speak: by entering a pure soul, elevating it and moving it to speak (Chrysostom).

Hebrews 12:25. See that you do not refuse the One who is speaking. For if those who refused the one who spoke on earth did not escape punishment, much less will we escape if we turn away from the One who speaks from heaven, Hebrews 12:26. whose voice then shook the earth, and who has now given this promise: “Once more I will shake not only the earth but also the heaven. If those did not escape punishment for not listening to the one who commanded on earth, how can we fail to listen to the one commanding from heaven?… Although it is One and the Same in both cases, the One who speaks “from heaven” is especially terrifying. The apostle speaks of a difference not in persons but in gifts (Chrysostom).

Hebrews 12:27. The words “once more” signify the transformation of what can be shaken — as something that has been created — so that what cannot be shaken may remain. All will be changed and arranged for the better from above; this is expressed by the words cited here. So why do you grieve, suffering in a temporary world, in a passing world? If there were uncertainty about the future destiny of the world, one awaiting its end would have reason to grieve. — “So that what cannot be shaken may remain,” he says. And what is unshakeable? The future (Chrysostom).

Hebrews 12:28. Therefore, since we are receiving an unshakeable kingdom, let us hold on to grace, by which we may serve God in a way that is pleasing to Him, with reverence and awe, “Let us hold on to grace” — ἔχωμεν χάριν — “let us have grace,” that is, let us give thanks to God, let us be steadfast. We must not only not murmur in present calamities, but must offer God the greatest gratitude for them on account of future blessings (Chrysostom). It is impossible to serve God in a way pleasing to Him without giving Him thanks for everything — both for trials and for consolations. — “With reverence and awe” — that is, let us say nothing bold, nothing shameless, but let us order ourselves so as to earn respect (Chrysostom).

Hebrews 12:29. for our God is a consuming fire. Just as above the apostle called God the Judge of all — that is, not only of Jews or believers, but of the whole world — so here he calls Him a “consuming fire,” inspiring a salutary fear in those who even under the new grace do not cease to stand in need of it.