Hebrews 12:12-13

In these verses an entrance is made into the second part of the chapter, which is designed unto the application of the doctrine concerning sufferings, afflictions, and chastisements, before insisted on. And there are three parts of it:

1. A general exhortation unto an improvement of the said doctrine, in a conformity of mind unto it.

2. A prescription of sundry important duties, in their joint walking before God unto the same end, verses 14-16.

3. A confirmation of the whole, by an instance or example of one who did all things contrary unto the duties prescribed, namely, Esau; with the severe issue thereon, verses 16,17. The first of these is contained in these two verses.

Hebrews 12:12. Διὸ τὰς παρειμένας χεῖρας καὶ τὰ παραλελυμένα γόνατα ἀνορθώσατε· καὶ τροχιὰς ὀρθὰς ποιήσατε τοῖς ποσὶν ὑμῶν, ἵνα μὴ τὸ χωλὸν ἐκτραπῇ, ἰαθῇ δὲ μᾶλλον.

Hebrews 12:12. Wherefore lift up the hands which hang down, and the feeble knees; and make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed.

1. “Wherefore,” διό, “quapropter,” “quamobrem;” it shows that the ensuing exhortation is wholly derived from the preceding discourse.

‘Seeing things in this case are as we have declared, this is your duty thereon.'And in no writing of the New Testament is this method so much observed as in this epistle'; namely, to lay down doctrines of truth, to confirm them by divine testimonies and reasons, and then to make the use and application of them. And the reason of it is, because the whole design of the epistle is parenetical, with respect unto practice.

2. For the right understanding of the mind of the Holy Ghost in the words, we must take notice that there is a supposition included in them of some failure in the Hebrews, as unto their courage and constancy in suffering; at least that they were in great danger of it, and that it began to affect the minds of many, and perhaps greatly to prevail in some among them. This he had insinuated before, in the entrance of his discourse on this subject, verses 3-5, and now resumes it as a ground of his exhortation. And,

Obs. 1. It is the duty of all faithful ministers of the gospel to consider diligently what failures or temptations their flocks are liable or exposed unto, so as to apply suitable means for their preservation.

3. The words in general contain an exhortation unto duties, flowing directly from the doctrine insisted on in its application unto these Hebrews. And whereas there were two sorts of them (which distinction the apostle frequently intimates in the epistle);

(1.) Such as were really guilty of the evils dehorted from; and,

(2.) Such as were not so, at least not in such a degree as some others were; the exhortation respects both sorts of them. Unto the first sort it enjoins their own present duty; and directs the latter how to behave themselves towards those who were so defective; as we shall see in the progress.

4. That part of the exhortation which is contained in verse 12, is taken Isaiah 35:3, הזְּקוּ יָדַיִם רָפוֹת וּבִרְכַּיִם כּשְׁלוֹת אַמֵּצוּ, “Confortate marius remissas, et genua labantia roborate.” The Vulgar Lat. in that place reads, “manus dissolutas,” and “genua debilia;” here, “manus remissas,” and “genua soluta.” The translation of the LXX. renders הַזְּקוּ by ἰοχύσατε, “be ye strong,” speaking to the hands and knees in the second person; and אַמֵּצוּ by παρακαλήσατε; unless that word belongs to the following sentence. The apostle useth one word, applying it to both hands and knees, it being equally proper to both.

5. The way of the proposal of the exhortation is in continued metaphors, in answer to the first prescription of the duty exhorted unto; which was, to run in a race, or to strive for victory, verse 1. And in the verse foregoing he requires of us, in this case, that we should be γεγυμνασμένοι, “exercised,” like those that were stripped or made naked for a contest; wherefore,

6. The exhortation is applied unto the parts of the body which are of principal use in gymnastical exercises, namely, the hands, the knees, and the feet, whereby the body putteth forth all its strength to obtain the prize; the hands and knees being the principal seat of strength and activity. And we must consider,

(1.) What is the defect blamed in them;

(2.) What is the remedy prescribed unto that defect;

(3.) What is the spiritual meaning of both.

(1.) The defect charged on the hands is, that they “hang down,” LXX., ἀνειμένας, “remissas.” We want a word exactly to express the Hebrew, רָפוֹת It is not so much “hanging down,” as “weakened and dissolved in their strength, whence they do hang down.” And when it is so with any, they declare themselves weary of what they are engaged in; faint, unready, and giving over.

That charged on the knees is, that they are παραλελυμένα, “soluta,” “dissoluta;” or, as in the Hebrew, “labantis” We use a proper word here, and in the prophet, “feeble;” that is, “debilia,” weak, whose nervous vigor is dissolved. So we render כּשְׁלוּ, Psalms 109:24, “My knees are weak through fasting.” So, in great weakness, fear, and despondency, the knees are said to smite together, Nahum 2:10.

In both there is a description of a man heartless or slothful, or so fainting in the running of a race as to be ready to cast off all hopes of success, and to give over.

(2.) It is the same kind of distemper which affects these several parts; and therefore the apostle prescribes the same remedy to them both, namely, ἀνορθώσατε, “surripite,” “erigite.” It is not, ‘Elevate,'‘Lift up,'which is proper to the hands only; but, ‘Erect or raise them to a due state, frame and posture; set them right again; apply them to their duty.'So in the cure of the woman that had the infirmity wherewith she was bowed down, we render it, “made straight,” Luke 13:13, or upright again; and by “setting up,” Acts 15:16; in which two places alone, besides this, the word is found. It is therefore a restoration unto their former state that is directed in this word.

(3.) Wherefore the spiritual sense of the words, or meaning of the similitudes, is plain; and there is no necessity to make a distribution of parts, as unto what is particularly intended by the hands or knees. For by the same kind of defect in both, the fault of the whole is described. Now this is such a decay in Christian courage and resolution, as brings along with it a great weakness and unreadiness for duty.

In our Christian race we are to put forth our utmost spiritual strength and activity. All graces are to be kept up unto their exercise, and all duties to be attended unto with diligence. But where the course is long, or the difficulties are great, we are apt to grow weary, to despond; first to wish it at an end, and then to give over. And this frame ariseth from a composition of two evil ingredients:

[1.] Despondency as to success;

[2.] Weariness of duty. In them do our hands hang down, and our knees grow feeble.

Obs. 2. This is the great evil which, in all our sufferings and afflictions, we are with all intension of mind to watch against. This is the way whereby multitudes have entered into scandalous backslidings, and many into cursed apostasies.

Obs. 3. We are apt to pity men who are weary and fainting in their courage, and under their burdens; and we do well therein, for they have spent all their strength, and have no way of supply; but we are to be no way gentle towards ourselves, in our spiritual weariness and decays; because we have continual supplies of strength ready for us, if we use them in a due manner. See Isaiah 40:28-31.

Obs. 4. This exhortation being a conclusion or inference made from the preceding discourse, concerning the nature, use and end of sufferings and afflictions, this instruction is given us in a peculiar manner, namely, that we ought to confirm our minds against all discouragements and despondencies under them, by the consideration of God's design in them, and the blessed success which he will give unto them.

Obs. 5. The recovery of this frame, or the restoration of our spiritual hands and knees to their former vigor, is by stirring up all grace unto its due exercise, which is torpid and desponding under sloth in this frame.

As this direction concerns others, other professors, other members of the church, and not so much ourselves, it compriseth all the duties of exhortation, consolation, instruction, and prayer, which are useful unto that end.

Hebrews 12:13. The first part of this exhortation concerns the inward frame of the minds of men, with respect unto themselves and their own souls. That which follows, verse 13, looks unto their ways, walking and conversation, with respect unto others, that they may receive no damage, but benefit by it. And therefore the apostle doth not herein direct us to strengthen our feet, as he doth our hands and knees; but to “make straight paths” for them, wherein we may walk. And the conjunctive καί, “and,” denotes an additional duty.

There are two things in the words:

1. A duty prescribed;

2. An enforcement of it from an evil consequent of its omission; both in terms metaphorical.

1. Our feet are those members of our body which carry us on in our course; which is the ability and activity of our minds for spiritual duties. These feet must have a path to walk in, or they can make no progress. According as that path is right and straight, or crooked and uneven, so will our course be. It is therefore highly incumbent on us to look well unto the paths wherein we are going. And this is here prescribed unto us.

The direction seems to be taken from Proverbs 4:26, “Ponder the path of thy feet, and let all thy ways be established; ” or rather, “all thy ways shall be ordered aright;” which is the sense of this place.

In order unto a discovery of the duty here prescribed, we must consider,

(1.) What are the paths of our feet;

(2.) How we are to make them straight.

(1.) Our “paths,” τροχιαί. Τροχός is “a wheel;” and τροχιά is τῶν τρόχων χάραξις,” the mark made by wheels;” “or bits.” So, though it be taken for “semita,” “a path,” yet it is such a path as is marked out for others, that leaves a track wherein we may be followed. The Vulgar renders it by “gressus,” our “steps;” but it is rather the way wherein we tread, which is said to be made straight.

Our obedience unto God is called our “walking before him,” namely, all that obedience which he requires in the covenant, Genesis 17:1. The first divine testimony given unto any man, was unto his faith in sacrifice, Genesis 4:4; that is, as expressed with respect unto the atonement to be made by Christ. And the second was unto obedience, under the name of walking with God: “Enoch walked with God,” Genesis 5:24. In these two, thus exemplified from the beginning, faith and obedience, doth the life of God in the church consist. And as this obedience is called our walking, so it is called our path, Psalms 27:11; Psalms 119:35; Psalms 119:105; Isaiah 26:7; Psalms 23:3; Psalms 25:4; Matthew 3:3; Luke 3:4. And these paths are distinguished into the “paths of the righteous” and the upright, and the “paths of the wicked” and the froward; that is, every one's course of actions, with respect unto God and his will, is his path.

And this is called our path,

[1.] Because it is that wherein we are continually conversant.

[2.] Because it is that whereby we tend unto the end which we aim at, and that which will certainly bring us thereunto.

[3.] Because all the circumstances of our observation of a path, and walking in it, do illustrate the way and manner of our obedience and duties of it, as might be declared.

This path of our obedience may be considered either objectively only; and so it is nothing but the will of God revealed unto us, the canon or rule which we are to walk according unto, that we may have peace, Galatians 6:16. And in this sense the path of all men is one and the same, absolutely invariable; nor can we make it straight or crooked: it is absolutely and perfectly straight in itself. Or it may be considered with respect unto them that walk in it; and so there are degrees of its straightness. Men may continue in it, yet fail variously as to its universal rectitude: they may fail in it, though they do not utterly leave it, or fall from it. So it is affirmed of Peter, and those with him, when they failed in the matter of compliance with the Jews, that they did not ὀρθοποδεῖν, Galatians 2:14, “walk with a right foot.” They continued in the path of the truth of the gospel, but they stumbled in it, they warped in one instance from it.

(2.) And hereby we may understand what is here enjoined in way of duty, namely, “to make these paths straight.” For there are two things herein:

[1.] That we walk uprightly in the paths of obedience. Then are our paths straight, when we walk uprightly in the paths of God. And as this respects our universal obedience, as it doth everywhere in the Scripture, so I doubt not but regard is had unto halting, or taking some crooked steps in profession during trial. Deserting of church assemblies, forbearance of sundry necessary duties that might be provocations to their adversaries, irregular compliances with the Jews in their worship, are things that the apostle intimates them to have been liable unto. Where these things were, though they forsook not utterly the path of the gospel, yet they walked not in it with a right foot; they failed in the way, though they fell not from it. These things the apostle would have rectified.

[2.] That we walk visibly in these paths, This is included both in the signification of the word τροχιαί, and in the precept to make our paths straight; to wit, that they may be seen and known so to be. For this is necessary unto the end proposed, namely, the preservation of others from being turned out of the way, or their recovery from their wandering.

And therefore I do grant, that the duties especially intended in this precept are, courage, resolution, constancy in profession, with a diligent watch against all crooked compliances or fearful relinquishment of duties. And therefore,

Obs. 1. It is our duty not only to be found in the ways of God in general, but to take care that we walk carefully, circumspectly, uprightly, and diligently in them. Hereon depend our own peace, and all our usefulness towards others. It is a sad thing when some men's walk in the ways of God shall deter others from them, or turn them out of them. Yet so it falls out in the negligent, careless profession of many.

Obs. 2. To make halts or baulks in our way of profession, or crooked paths, in neglect of duty or compliances with the world, in time of trial and persecution, is an evidence of an evil frame of heart, and of a dangerous state or condition.

2. The enforcement of the duty required is the next thing in this verse: “Lest that which is lame be turned out of the way; but let it rather be healed.” The apostle continues in the use of metaphors, according as he began this discourse. And having described our careful obedience, by “making straight paths for our feet,” he calls that or those which are defective therein, “lame;” “that which is lame.” The Vulg. reads the words, “ut non claudicans qui erret;” which the Rhemists render, “that no man halting err,” without any good sense. The Syriac, “that the member which is lame.” The principal internal hinderance from walking is lameness. He that is lame can make but slow progress, and is often ready by his halting to stumble out of the way. Lameness, therefore, is some defect that is distinguished from external hinderances, and from mere fainting or weariness, (whereof the apostle had spoken before, which may befall them that are not lame,) which obstructs men in their progress, and makes them be easily turned out of the way: besides, it includes an inward disease and distemper in particular, whence the apostle says, it is to be “healed”

And by the way we may observe, that sundry diseases, weaknesses, and lamenesses, are apt to fall out in the flock of God. These he promiseth himself to be tender toward, and to heal, Zechariah 11:15-16; as he severely threatens those shepherds by whom they are neglected, Ezekiel 34:4, etc.

Considering what at this time was the state of the Hebrews who had received the doctrine of the gospel, as both this epistle and the story of them in the Acts of the Apostles do declare; as also what fell out afterwards among them; I do judge that by this τὸ χωλόν among them, “that which is lame,” the apostle peculiarly intends those that would retain the Judaical ceremonies and worship together with the doctrine of the gospel. For hereby they were made weak and infirm in their profession, as being defective in light, resolution, and steadiness; as also, seemed to halt between two opinions, as the Israelites of old between Jehovah and Baal.

This was that which was lame at that time among these Hebrews. And it may, by analogy, be extended unto all those who are under the power of such vicious habits, inclinations, or neglects, as weaken and hinder men in their spiritual progress.

The caution concerning this sort of persons is, that they be not “turned out of the way.” To be “turned out of the way,” is to be turned off from the profession of the gospel. This those who were “lame,” as before described, were very liable and subject unto; a small matter would turn them aside, as afterwards many of them were turned off from the truth. The apostle doth not thereon declare a displeasure against them; he is not angry with them, but adviseth others to deal carefully and tenderly with them, avoiding every thing that might give occasion unto their turning aside.

And this the apostle extends to their healing: “But rather let it be healed.” “To be healed,” is not opposed to “to be turned aside,” as though that word should signify a ‘further breach or luxation of that which is lame; but it denotes the cure of him that is lame, by a continuation of the same metaphor. ‘Be so far from doing or omitting any thing, which might give them occasion to turn from the way, as that you endeavor the removal of those causes of lameness which you see in them.'And the sense of the words may be included in the ensuing observations.

Obs. 3. A hesitation or doubtfulness in or about important doctrines of truth, will make men lame, weak, and infirm in their profession. And,

Obs. 4. Those who are so, are disposed unto a total defection from the truth, and are ready on all occasions to go out of the way. Also, in general,

Obs. 5. Every vicious habit of mind, every defect in light or neglect of duty, every want of stirring up grace unto exercise, will make men lame and halt in profession, and easy to be turned aside with difficulties and oppositions,

Obs. 6. When we see persons in such a state, it is our duty to be very careful so to behave ourselves as not to give any occasion to their further miscarriages, but rather to endeavor their healing.

Obs. 7. The best way whereby this may be done, is by making visible and plain unto them our own faith, resolution, courage, and constancy, in a way of obedience becoming the gospel. Hereby we shall both excite, promote, and direct them, in and unto their duty. For,

Obs. 8. The negligent walking of those professors who are sound in the faith, their weakness and pusillanimity in times of trial, their want of making straight paths for their feet in visible holiness, are a great means of turning aside those that are lame, weak, and halting.

Obs. 9. It is good to deal with and endeavor the healing of such lame halters whilst they are yet in the way; when they are quite turned out, their recovery will be difficult, if not impossible.