Charles Ellicott Commentary Hebrews 12

Wherefore seeing we also are compassed about.—Rather, Therefore let us also—since we are compassed about with so great a cloud of witnesses—having put away all encumbrance and the sin . . . run with patient endurance the race that is set before us, looking, etc. (In so difficult a verse as this we need an exactness of translation which might not otherwise be desirable.)

It is plain that the chief thought is, Let us run our race with patient endurance, looking unto Jesus the Author . . . of our faith; so that here again we have the thought which the writer never tires of enforcing: the need of faith and patience for all who would inherit the promises. The connection is chiefly with the last verses of Hebrews 11, which are, indeed, a summary of the whole chapter. The purpose of God has been that those who throughout the past ages obtained witness of Him through their faith should not reach their consummation apart from us.

To that consummation, then, let us press forward. Present to us in the view of Christ’s accomplished sacrifice, it is all future in regard to personal attainment. As those who have preceded us reached the goal, each one for himself, by faith and patient endurance, so must we. The thought of persevering effort crowned by a recompense of reward (Hebrews 6:12; Hebrews 6:18; Hebrews 10:35–39) very naturally suggested the imagery of the public games (by this time familiar even to Jews), to which St. Paul in his Epistles so frequently alludes. (See 1 Corinthians 4:9; 1 Corinthians 9:24–27; Philippians 3:12–14; 1 Timothy 6:12; 2 Timothy 4:7–8; compare Hebrews 10:32-33.)

In these passages are evoked the various associations of the great national festivals of Greece—the severe discipline of the competitors, the intensity of the struggle, the rewards, “the righteous judge,” the crowd of spectators. Most of these thoughts are present here (Hebrews 12:1–2; Hebrews 12:4), and new points of comparison are added, so that the scene is brought vividly before our eyes. It has been often supposed that the word “witnesses” is used in the sense of spectators of the race.

To an English reader this idea is very natural (as “witnesses” may simply mean beholders), but there is no such ambiguity in the Greek word (martyres). The Greek fathers rightly understood it to mean those who bear witness, and the chief point of doubt seems to have been whether the sense is general, or whether the word bears its later meaning—martyrs, who have borne testimony with their blood. Those who thus encompass us, a countless host (a cloud of witnesses), have had witness borne to them through their faith, and in turn stand forth as witnesses to faith, bearing testimony to its power and works. One and all, they offer encouragement to us in our own contest of faith, and for this reason they are mentioned here.

That the idea of the presence of spectators may be contained in the other words, compassed about with so great a cloud, is very possible; but no interpretation must be allowed to interfere with the chief thought—that the runner’s steadfast gaze is fixed on Him who has Himself traversed the course before us, and is now the Judge and Rewarder.

Every weight.—The Greek word was sometimes used by Greek writers to denote the excessive size and weight of body which the athlete sought to reduce by means of training; but may also signify the encumbrance of any burden, unnecessary clothing, and the like. It is here best taken in a general sense, as denoting anything that encumbers, and thus renders the athlete less fitted for the race. In the interpretation we might perhaps think of the pressure of earthly cares, were it not that the writer seems to have in mind the special dangers of the Hebrew Christians. The divers and strange teachings spoken of in Hebrews 13:9, in which would be included the Judaizing practices which they were tempted to observe (such as St. Peter described as a yoke too heavy to be borne), will probably suit the figure best.

And the sin which doth so easily beset us.—The last six words are the translation of a single adjective, which does not occur elsewhere. The Greek commentators, from whom we might expect some light on the phrase, seem to be entirely reduced to conjecture. Chrysostom, for example, adopts in various places two altogether different meanings, “sin which easily (or, completely) surrounds us,” “sin which is easily overcome.” To these Theophylact adds a third, “sin through which man is easily brought into danger.”

The prevailing opinion amongst modern writers appears to be that the word signifies well (or, easily) surrounding; and that the writer is comparing sin with a garment—either a loosely fitting garment by which the runner becomes entangled and tripped up, or one that clings closely to him and thus impedes his ease of movement. This view of the meaning is taken in our earlier English versions, which either follow the Latin (Wycliffe, “that standeth about us; ” Rhemish, “that compasseth us”), or render the words, the sin that hangeth on, or, that hangeth so fast on. The sense is excellent, but it is very doubtful whether the Greek will admit of such a rendering.

Though the exact word is not found elsewhere, there are closely allied words whose meaning is undoubted. Analogy clearly points to the signification much admired (literally, well surrounded by an admiring crowd). It is not impossible that even with this meaning the words “lay aside” or put away (often applied to putting off clothing) might still suggest a garment; if so, the allusion might be to a runner who refused to put off a garment which the crowd admired, though such an encumbrance must cause him to fail to obtain the prize. It is more likely that the writer speaks of sin generally as an obstacle to the race, which must be put aside if the runner is to contend at all.

If we look at the later exhortations of the Epistle, we will find repeated mention of the reproach which the followers of Christ must bear. Even in the history of Moses (Hebrews 11:26) there are words which suggest the thought. (Hebrews 13:13). So in the next verse we read of the cross of Jesus and the shame which He despised. In contrast to this “reproach” is set the sin which is sure to win man’s favour and applause—the sin of which we have read in Hebrews 10:26 , which, seemingly harmless in its first approaches, will end in a falling away from the living God.

The rendering with which the Authorized Version has made us familiar is full of interest, but cannot (at all events as it is commonly understood) be an expression of the sense intended. Whatever view be taken of the one peculiar word, it does not seem possible that the phrase can point to what is known as a “besetting sin,” the sin which in the case of any one of us is proved to possess especial power.

Looking unto Jesus.—As in Hebrews 2:9, the description precedes the mention of the name, Looking unto the Author and Perfecter of (our) faith, Jesus. The first word is very similar to that of Hebrews 11:26; the runner looks away from all other objects and fixes his gaze on One. Jesus is not directly spoken of as the Judge (2 Timothy 4:8); but, as the next words show, He has Himself reached the goal, and His presence marks the point at which the race will close. As the last verse spoke of our “patient endurance,” this speaks of our faith, and of this Jesus is the Author and the Perfecter.

The former word has occurred before, in Hebrews 2:10; and here, as there, origination is the principal thought. There the idea of leading the way was also present; but here “Author” stands in contrast with “Perfecter,” and the example of our Lord is the subject of the clause which follows. Because it is He who begins and brings to perfection our faith, we must run the race with our eye fixed upon Him: in Him is the beginning, in Him the completion of the promises (2 Corinthians 1:20); and in the steady and trustful dependence upon Him which this figure describes consists our faith.

Who for the joy that was set before him endured the cross.—The literal meaning is very forcible, endured a cross, despising shame; the shame of such a death being set over against the joy that lay before Him. Here again we have the thought of Hebrews 2:9 (Philippians 2:9–10); the joy of His accomplished purpose (Isaiah 53:11; Matthew 25:21; Luke 10:21–22) and the glory with which He was crowned (John 17:1; 1 Peter 1:11) being the reward for His obedience even unto death.

The whole form of the expression (compare especially Hebrews 6:18, the hope set before us) shows that Jesus is presented to us as an example not of endurance only, but also of faith (Hebrews 2:12). On the last words of the verse see Hebrews 1:3; Hebrews 1:13; Hebrews 8:1; Hebrews 10:12–13; there is here a slight change in the Greek, which requires the rendering, and hath sat down at the right hand of the throne of God.

The figure of the race is still continued: “For unless you thus look to Jesus you will grow weary.”

Consider.—Literally, compare; place your sufferings by the side of His.

Him that endured such contradiction.—Rather, Him that has endured such gainsaying from sinners against themselves. The word “gainsaying” (Hebrews 6:16; Hebrews 7:7) is so frequently used in the Septuagint for the rebelliousness of the people of Israel that we do not need to limit it here to contradiction in words. The change of “Himself” into “themselves” (the reading of the oldest manuscripts) is important, but it is not easy to say with what the last two words should be joined, for the meaning may be either “sinners against themselves” , or “gainsaying against themselves.”

In either case, the force of the words will be that the sin or the opposition manifested against Him was really against themselves, since it was for their salvation that He came on earth. To all His other sorrows were added the pain of their ingratitude and His grief over their aggravated guilt.

And faint.—Rather, fainting in your souls.

Ye have not yet resisted unto blood.—Still the general figure is retained, but for the footrace is substituted the contest of the pugilists. In Hebrews 12:1 sin was the hindrance which must be put aside; here it is the antagonist who must be subdued. It is interesting to note exactly the same transition in 1 Corinthians 9:26. (See Note.)

The contest has been maintained but feebly, for no blood has flowed in their struggle with temptation and sin; they have not deserted the arena, but have shrunk from the suffering which a determined struggle would have caused. It is possible that the writer goes beyond the figure in these words, and that the price of their resistance might indeed have been their “blood.”

In this cowardly avoidance of trouble and persecution, they have been shrinking from that chastening which every son receives from the Lord.

Which speaketh unto you.—Better, which holds converse (or, reasons) with you as with sons. The words that follow are taken from Proverbs 3:11-12 and agree with the text of the LXX., except that for “son” we have “my son,” and for “reproveth” (Hebrews 12:6) “chasteneth.” In the original passage, Solomon is the speaker, and it is the second verse only that speaks of God’s fatherly love. It may be so here also, but the exhortation of the Scripture seems to be quoted as if spoken directly by God Himself to His sons.

Despise.—Better, do not think lightly of. In the next clause, the Hebrew (“and do not loathe His correction”) rather denotes a spirit that rejects and chafes under divine discipline. As the words are found here, they point to losing heart and hope.