John Calvin Commentary Hebrews 12

Wherefore, seeing we also, etc. This conclusion is, as it were, an epilogue to the previous chapter, in which he shows the purpose for which he gave a list of the saints who excelled in faith under the Law—namely, that everyone should be prepared to imitate them. He metaphorically calls a large multitude a cloud, for he contrasts what is dense with what is thinly scattered. Even if they had been few in number, they still should have roused us by their example; but since they were a vast throng, they should more powerfully stimulate us.

He says that we are so surrounded by this dense throng, that wherever we turn our eyes, many examples of faith immediately meet us. I do not take the word witnesses in a general sense, as if he called them the martyrs of God. I apply it to the present case, as if he had said that faith is sufficiently proven by their testimony, so that no doubt should be entertained. For the virtues of the saints are so many testimonies to confirm us that we, relying on them as our guides and associates, should go onward to God with more eagerness.

Let us lay aside every weight, or every burden, etc. Since he refers to the likeness of a race, he instructs us to be lightly equipped, for nothing hinders speed more than being encumbered with burdens. Now, there are various burdens that delay and impede our spiritual course, such as the love of this present life, the pleasures of the world, the lusts of the flesh, worldly cares, riches and honors, and other things of this kind. Whoever, then, would run in the course prescribed by Christ must first disentangle himself from all these impediments, for we are already, of ourselves, slower than we should be, so no other causes of delay should be added.

However, we are not instructed to cast away riches or other blessings of this life, except insofar as they slow our course. For Satan, by these as by snares, holds and hinders us.

Now, the metaphor of a race is often found in Scripture; but here it means not just any kind of race, but a running contest, which typically calls forth the greatest exertions. The meaning of what is said, then, is that we are engaged in a contest, indeed, in a most celebrated race, that many witnesses stand around us, that the Son of God is the umpire who invites and exhorts us to secure the prize, and that therefore it would be most disgraceful for us to grow weary or inactive in the middle of our course.

And at the same time, the holy men whom he mentioned are not only witnesses but have also been associates in the same race, who have previously shown us the way. Yet he preferred calling them witnesses rather than runners to suggest that they are not rivals seeking to snatch the prize from us, but rather approvers who applaud and hail our victory. Christ also is not only the umpire but also extends his hand to us, supplying us with strength and energy. In short, he prepares and fits us to begin our course and by his power leads us to the end of the race.

And the sin which does so easily beset us, or, stand around us, etc. This is the heaviest burden that hinders us. And he says that we are entangled, so that we may know that no one is fit to run unless he has stripped himself of all snares. He speaks not of outward, or, as they say, of actual sin, but of the very fountain—namely, concupiscence or lust—which so possesses every part of us that we feel we are held on every side by its snares.

Let us run with patience, etc. By this word patience, we are always reminded of what the Apostle considered most important in faith. This is that we are to seek in spirit the kingdom of God, which is invisible to the flesh and exceeds all that our minds can comprehend. For those who are occupied in meditating on this kingdom can easily disregard all earthly things. Thus, he could not more effectively withdraw the Jews from their ceremonies than by calling their attention to the real exercises of faith, by which they might learn that Christ’s kingdom is spiritual and far superior to the elements of the world.

Who for the joy that was set before him, etc. Though the expression in Latin is somewhat ambiguous, yet according to the words in Greek the Apostle’s meaning is quite clear; for he suggests that though it was free to Christ to exempt Himself from all trouble and to lead a happy life, abounding in all good things, He still underwent a death that was bitter and in every way ignominious.

For the expression, for joy, means the same as "instead of joy"; and "joy" includes every kind of enjoyment. And he says, set before him, because the power of making use of this joy was possessed by Christ, if He had so chosen.

At the same time, if anyone thinks that the preposition ἀντὶ denotes the final cause, I do not much object; then the meaning would be that Christ did not refuse the death of the cross because He saw its blessed outcome. I still prefer the former interpretation.

But he highlights for us the patience of Christ on two accounts: because He endured a most bitter death, and because He despised shame. He then mentions the glorious outcome of His death, so that the faithful might know that all the sufferings which they may endure will end in their salvation and glory, if they follow Christ. So also James says, “Ye have heard of the patience of Job, and ye know the end” (James 5:11). Then the Apostle means that the outcome of our sufferings will be the same as those of Christ, according to what Paul says, “If we suffer with him, we shall also reign together” (Romans 8:17).

For consider him, etc. He enforces his exhortation by comparing Christ with us; for if the Son of God, whom it is fitting for all to adore, willingly underwent such severe conflicts, who of us should dare to refuse to submit with him to the same? For this one thought alone ought to be sufficient to conquer all temptations: that is, when we know that we are companions or associates of the Son of God, and that he, who was so far above us, willingly came down to our condition, so that he might encourage us by his own example. Indeed, it is in this way that we gather courage, which would otherwise melt away, and turn as it were into despair.

You have not yet, resisted unto blood, etc. He proceeds further, for he reminds us that even when the ungodly persecute us for Christ's sake, we are then contending against sin. Into this contest Christ could not enter, for he was pure and free from all sin; in this respect, however, we are unlike him, for sin always dwells in us, and afflictions serve to subdue and put it to flight.

In the first place, we know that all the evils in the world, and especially death, proceed from sin; but this is not what the Apostle addresses. He only teaches us that the persecutions we endure for the Gospel's sake are also useful to us, because they are remedies to destroy sin. For in this way God keeps us under the yoke of his discipline, lest our flesh become unrestrained; he also sometimes thus restrains the impetuous, and sometimes punishes our sins, so that in the future we may be more cautious.

So whether he applies remedies to our sins, or intervenes before we sin, he thus exercises us in the conflict with sin, to which the Apostle referred. Indeed, the Son of God favors us with this honor: he by no means regards what we suffer for his gospel as a punishment for sin.

We still need to acknowledge what the Apostle says here: that we plead and defend Christ's cause against the ungodly in such a manner that, at the same time, we are waging war with sin, our internal enemy. Thus God's grace towards us is twofold—the remedies he applies to heal our vices, he also employs to defend his gospel.

But let us bear in mind whom he is addressing here: namely, those who had joyfully suffered the loss of their goods and had endured many reproaches. And yet he charges them with sloth, because they were fainting halfway through the contest and were not pressing on strenuously to the end. Therefore, there is no reason for us to ask the Lord for a discharge, no matter what service we may have performed; for Christ will have no soldiers discharged except those who have conquered death itself.

And you have forgotten, etc. I read these words as a question, for the author asks whether they had forgotten, intimating that it was not yet time to forget. He then discusses the doctrine that it is useful and necessary for us to be disciplined by the cross. He refers to the testimony of Solomon, which includes two parts: first, that we are not to reject the Lord’s correction, and second, the reason given is that the Lord loves those whom he chastises. And as Solomon begins in this way, My son, the Apostle reminds us that we should be drawn by so sweet and kind a word, so that this exhortation may fully penetrate our hearts.

Now Solomon’s argument is this: if the scourges of God testify to his love for us, it is shameful that they should be regarded with dislike or hatred. For those who do not bear being chastised by God for their own salvation, indeed, who reject a proof of his paternal kindness, must be extremely ungrateful.