Hebrews 12:2

The apostle here riseth unto the highest direction, encouragement, and example, with respect unto the same duty, whereof we are capable. Hitherto he hath proposed unto us their example who had and professed the same faith with ourselves; now, he proposeth Him who is the author and finisher of that faith in us all. And therefore their faith is only proposed unto us for our imitation; his person is proposed unto us as a ground also of hope and expectation.

Hebrews 12:2. ᾿Αφορῶντες εἰς τὸν τῆς πίστεως ἀρχηγὸν καὶ τελειωτὴν ᾿Ιησοῦν· ὅς ἀντὶ τῆς προκειμένης αὐτῷ χαρᾶς, ὑπέμεινε σταυρὸν, αἰσχύνης καταφρονήσας, ἐν δεξιᾷ τε τοῦ θρόνου τοῦ Θεοῦ ἐκαθισεν.

᾿Αφορῶντες. Vulg. Lat., “aspicientes;” Eras., “respicientes;” Bez., “intuentes;” Syr., ונְחוּר, “et respiciamus;” “looking: “ we want a word to express that act of intuition which is intended.

Εἰς, “in,” “ad;” “on, unto;” “looking on;” or as we better, “unto.” ᾿Αρχηγόν. Vulg. Lat., “auctorem,” the “author;” “ducem,” the ‘captain,” the “leader.” Syr., דְּהָו חֲוָּא רִישָׁא “who was,” or “who was made, the beginning” or the “prince.”

Τελειωτήν, “consummatorem,” “perfectorem.” Syr., גָמורָא, “the completer” or “perfecter.” Rhem.,” the consummator,” “the finisher.” The word is commonly used in this epistle for that which is complete or perfect in its kind.

᾿Αυτί is omitted by the Vulg.; and the sentence is rendered by the Rhem. “who, joy being proposed unto him.” “Pro,” it may be for ἕνεκα. The meaning of it must be considered.

Προκειμένης αὑτῶ . Syr., דִּאית הֲוָא לֵהּ,”which he had,” which was unto him, proposed unto him. Αἰσχύνης καταφρονήσας. Vulg. Lat., “confusione contempta.” Rhem,, “contemning confusion” Syr., וְעַל בְּ הַתְתָּא אַמְסַר, “and exposed himself unto confusion.” “He despised the shame.' “Ignominid contempta,” “scornful shame.”

Hebrews 12:2. Looking unto Jesus, the author and finisher of the faith; who, for the joy that was set before him, endured the cross, despising the shame, and is set down at the right hand of the throne of God.

Herein, as I said, the apostle issues his encouraging exhortation unto perseverance in the faith and obedience of the gospel. He had before gathered up particular instances for our example, from the beginning of the world. And he chose out those persons which were most eminent, and those things wherein their faith was most eminent, wherein they have witnessed unto the truth which he confirms. Some did it by doing, and some by suffering; some one way, some another. But he ascends now unto Him who had all in himself, and gave a universal example of faith and obedience in every kind. From our companions in believing he leads us unto “the author and finisher of our faith.” And therefore he doth not propose him unto us in the same manner as he did the best of them, as mere examples, and that in this or that particular act of duty; but he proposeth his person in the first place, as the object of our faith, from whom we might expect aid and assistance for conformity unto himself, in that wherein he is proposed as our example. And I shall first open the words, and then show wherein the force of the apostle's argument and exhortation doth consist.

1. There is a peculiar way or manner of our respect unto him prescribed; which is not so with respect unto the witnesses before called out. This is “looking” to him. And being put in the present tense, a continued act is intended. In all that we do, in our profession and obedience, we are constantly to be looking unto Christ.

“Looking,” in the Scripture, when it respects God or Christ, denotes an act of faith or trust, with hope and expectation. It is not a mere act of the understanding, or consideration of what we look on; but it is an act of the whole soul in faith and trust. See Psalms 34:4-6; Isaiah 45:22, “Look unto him, and be saved, all the ends of the earth;” that is, by faith and trust in him. Such is the look of believers on Christ as pierced, Zechariah 12:10. See Hebrews 11:10; Micah 7:7, “I will look unto the LORD; I will wait for the God of my salvation: my God will hear me.”

Wherefore the Lord Jesus is not proposed here unto us as a mere example to be considered of by us; but as him also in whom we place our faith, trust, and confidence, with all our expectation of success in our Christian course. Without this faith and trust in him, we shall have no benefit or advantage by his example.

And the word here used so expresseth a looking unto him, as to include a looking off from all other things which might be discouragements unto us. Such are the cross, oppositions, persecutions, mockings, evil examples of apostates, contempt of all these things by the most. Nothing will divert and draw off our minds from discouraging views of these things but faith and trust in Christ. Look not unto these things in times of suffering, but look unto Christ. Wherefore,

Obs. 1. The foundation of our stability in faith and profession of the gospel, in times of trial and suffering, is a constant looking unto Christ, with expectation of aid and assistance; he having encouraged us unto our duty by his example, as in the following words. Nor shall we endure any longer than whilst the eye of our faith is fixed on him. From him alone do we derive our refreshments in all our trials.

2. The object of this act or duty is proposed unto us:

(1.) By his name, “Jesus.”

(2.) By his office or work; “the author and finisher of our faith.”

(1.) He is here proposed unto us by the name of “Jesus.” I have before observed more than once, that the apostle in this epistle makes mention of him by all the names and titles whereby he is called in the Scripture, sometimes by one, and sometimes by another; and in every place there is some peculiar reason for the name which he makes use of. The name Jesus minds us of him as a Savior and a sufferer: the first, by the signification of Matthew 1:21; the latter, in that it was that name alone whereby he was known and called in all his sufferings in life and death, that is, in that nature signified in that name. As such, under this blessed consideration of his being a Savior and a sufferer, are we here commanded to look unto him: and this very name is full of all encouragements unto the ‘duty exhorted unto. Look unto him as he was Jesus; that is, both the only Savior and the greatest sufferer.

(2.) He is proposed by his office or work: “The author and finisher of our faith.” He is so, and he alone is so; and he may be said so to be on various accounts.

[1.] Of procurement and real efficiency. He by his obedience and death procured this grace for us. It is “given unto us on his account,” Philippians 1:29. And he prays that we may receive it, John 17:19-20. And he works it in us, or bestows it on us, by his Spirit, in the beginning and all the increases of it from first to last. Hence his disciples prayed unto him, “Lord, increase our faith,” Luke 17:5. See Galatians 2:20. So he is the “author” or beginner of our faith, in the efficacious working of it in our hearts by his Spirit; and “the finisher” of it in all its effects, in liberty, peace, and joy, and all the fruits of it in obedience: for “without him we can do nothing.”

[2.] He may be said to be so with respect unto the revelation of the object of our faith, that which under the gospel we are bound to believe. So “grace and truth came by him,” in that “no man hath seen God at any time, the only-begotten Son, which is in the bosom of the Father, he hath declared him,” John 1:17-18. So he affirms of himself, “I have manifested thy name unto the men which thou gavest me out of the world,” John 17:6. And in distinction from all revelations made by the prophets of old, it is said, that: “in these last days God hath spoken unto us by his Son,” Hebrews 1:1-2. Hence he is called “The apostle of our profession,” Hebrews 3:1. See the exposition. So he began it, or was the author of that faith which is peculiarly evangelical, in his prophetical office, the word which “began to be spoken by the Lord,” Hebrews 2:3; and which he hath so finished and completed that nothing can be added thereunto. But this alone is not sufficient to answer these titles. For if it were, Moses might be called the author, if not the finisher also, of the faith of the old testament.

[3.] Some think that respect may be had unto the example which he set us in the obedience of faith, in all that we are called to do or suffer by it or on the account of it. And it was so, a full and complete example unto us; but this seems not to be intended in these expressions, especially considering that his example is immediately by itself proposed unto us.

[4.] He is so by guidance, assistance, and direction. And this is certainly intended; but it is included in that which was in the first place insisted on. It is true, that in all these senses our faith from first to last is from Jesus Christ. But that [mentioned] in the first place is the proper meaning of the words; for they both of them express an efficiency, a real power and efficacy, with respect unto our faith. Nor is it faith objectively that the apostle treats of, the faith that is revealed, but that which is in the hearts of believers. And he is said to be “the author and finisher of the faith;” that is, of the faith treated on in the foregoing chapter, in them that believed under the old testament, as well as in themselves. And,

Obs. 2. It is a mighty encouragement unto constancy and perseverance in believing, that He in whom we do believe is “the author and finisher of our faith.” He both begins it in us, and carries it on unto perfection. For although the apostle designs peculiarly to propose his sufferings unto us for this end, yet he also shows from whence his example in them is so effectual, namely, from what he is and doth with respect unto faith itself.

Obs. 3. The exercise of faith on Christ, to enable us unto perseverance under difficulties and persecutions, respects him as a Savior and a sufferer, as the author and finisher of faith itself.

3. The next thing in the words, is the ground or reason whereon Jesus did and suffered the things wherein he is proposed as our example unto our encouragement; and this was, “for the joy that was set before him.”

The ambiguous signification of the preposition ἀντί hath given occasion unto a peculiar interpretation of the words. For most commonly it signifies, “in the stead of,” one thing for another. Thereon this sense of the words is conceived, ‘Whereas all glory and joy therein did belong unto him, yet he parted with it, laid it aside; and instead thereof chose to suffer with ignominy and shame.'So it is the same with Philippians 2:5-8. But there is no reason to bind up ourselves unto the ordinary use of the word, when the contexture wherein it is placed requires another sense not contrary thereunto. Wherefore it denotes here the final moving cause in the mind of Jesus Christ for the doing what he did. He did it on the account of “the joy that was set before him.” And we are to inquire,

(1.) What this “joy” was; and,

(2.) How it was “set before him.”

(1.) “Joy” is taken for the things wherein he did rejoice; which he so esteemed and valued as on the account of them to “endure the cross and despise the shame;” that is, say some, his own glorious exaltation. But this is rather a consequent of what he did, than the motive to the doing of it; and as such is expressed in the close of the verse. But this joy which was set before him, was the glory of God in the salvation of the church. The accomplishment of all the counsels of divine wisdom and grace, unto the eternal glory of God, was set before him; so was the salvation of all the elect. These were the two things that the mind of Christ valued above life, honor, reputation, all that was dear unto him. For the glory of God herein was and is the soul and center of all glory, so far as it consists in the manifestation of the infinite excellencies of the divine nature, in their utmost exercise limited by infinite wisdom. This the Lord Christ preferred before, above, and beyond all things. And that the exaltation of it was committed unto him, was a matter of transcendent joy unto him. And so his love unto the elect, with his desire of their eternal salvation, was inexpressible. These things were the matter of his joy. And they are contained both of them in the promise, Isaiah 53:10-12, “When thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand,” etc. See how he expresseth his joy herein, Hebrews 10:5-9, with the exposition.

(2.) Our second inquiry is, How was joy “set before him? “ It is an act, or acts of God the Father, the sovereign Lord of this whole affair, that is intended. And respect may be had unto three things herein:

[1.] The eternal constitution of God, that his suffering and obedience should be the cause and means of these things; namely, the eternal glory of God, and the salvation of the church. In this eternal decree, in this counsel of the divine will, perfectly known unto Jesus Christ, was this joy set before him, as unto the absolute assurance of its accomplishment.

[2.] Unto the covenant of redemption between the Father and the Son, wherein these things were transacted and agreed, as we have at large elsewhere declared.

[3.] To all the promises, prophecies and predictions, that were given out by divine revelation, from the beginning of the world. In them was this joy set before Christ. Whence he makes it the ground of his undertaking, that in the volume, or head of the Book of God, it was written of him, that he should do his will, Hebrews 10. Yea, these things were the principal subject and substance of all divine revelations, 1 Peter 1:11-12. And the respect of Christ unto these promises and prophecies, with his doing things so as that they might be all fulfilled, is frequently mentioned in the evangelists. So was the joy set before him, or proposed unto him. And his faith of its accomplishment, against oppositions, and under all his sufferings, is illustriously expressed, Isaiah 50:6-9.

Obs. 4. Herein is the Lord Christ our great example, in that he was influenced and acted, in all that he did and suffered, by a continual respect unto the glory of God and the salvation of the church. And,

Obs. 5. If we duly propose these things unto ourselves, in all our sufferings, as they are set before us in the Scripture, we shall not faint under them, nor be weary of them.

4. The things themselves wherein the Lord Jesus is proposed as bur example are expressed: “He endured the cross, and despised the shame.” Pain and shame are the two constituent parts of all outward sufferings. And they were both eminent in the death of the cross. No death more lingering, painful, and cruel; none so shameful in common reputation, nor in the thing itself, wherein he that suffered was in his dying hours exposed publicly unto the scorn and contempt with insultation of the worst of men. It were easy to manifest how extreme they were both in the death of Christ, on all considerations, of his person, his nature, his relations, disciples, doctrine, and reputation in them all And the Scripture doth insist more on the latter than on the former. The reproaches, taunts, cruel mockings, and contempt, that were cast upon him, are frequently mentioned, Psalms 22, 69. But we must not here enlarge on these things. It is sufficient that under these heads a confluence of all outward evils is contained, the substance of all that can befall any of us on the account of the profession of the gospel. Neither Paganism nor Popery can go farther than painful death, shameful hanging, and the like effects of bloody cruelty.

With respect unto the first of these, it is said “he endured it.” He “patiently endured it,” as the word signifies. The invincible patience of our Lord Jesus Christ, enduring the cross, was manifested, not only in the holy composure of his soul in all his sufferings to the last breath, expressed by the prophet, Isaiah 53:7; but in this also, that during his torments, being so unjustly, so ungratefully, so villanously dealt withal by the Jews, he neither reviled, reproached, nor threatened them with that vengeance and destruction which it was in his power to bring upon them every moment; but he pitied them, and prayed for them to the last, that if it were possible their sin might be forgiven, Luke 23:34; 1 Peter 2:21-23. Never was any such example of patient enduring given in the world, before nor since; nor can any equal to it be given in human nature.

Obs. 6. This manner of Christ's enduring the cross ought to be continually before us, that we may glorify God in conformity thereunto, according to the measure of our attainments, when we are called unto sufferings. If we can see the beauty and glory of it, we are safe.

As unto the second, or shame, “he despised it.” Unto invincible patience he added heroic magnanimity. is “ignominy, contempt, shame, from reproach and scorn;” such as the Lord Jesus in his death was exposed unto. An ignominy that the world, both Jews and Gentiles, long made use of, to countenance themselves in their unbelief. This he “despised;” that is, he did not succumb under it; he did not faint because of it; he valued it not, in comparison of the blessed and glorious effect of his sufferings, which was always in his eye.

Obs. 7. This blessed frame of mind in our Lord Jesus in all his sufferings, is that which the apostle proposeth for our encouragement, and unto our imitation. And it is that which contains the exercise of all grace, in faith, love, submission to the will of God, zeal for his glory, and compassion for the souls of men, in their highest degree. And,

Obs. 8. If he went so through his suffering, and was victorious in the issue, we also may do so in ours, through his assistance, who is “the author and finisher of our faith.” And,

Obs. 9. We have the highest instance that faith can conquer both pain and shame. Wherefore,

Obs. 10. We should neither think strange of them nor fear them, on the account of our profession of the gospel, seeing the Lord Jesus hath gone before, in the conflict with them and conquest of them; especially considering what is added in the last place, as unto the fruit and event of his sufferings, namely, that he is “set down at the right hand of the throne of God;” in equal authority, glory, and power with God, in the rule and government of all. For the meaning of the words, see the exposition on Hebrews 1:3; Hebrews 8:1. In the whole, we have an exact delineation of our Christian course in a time of persecution:

1. In the blessed example of it, which is the sufferings of Christ.

2. In the assured consequent of it, which is eternal glory: “If we suffer with him, we shall also reign with him.”

3. In a direction for the right successful discharge of our duty: which is the exercise of faith on Christ himself for assistance,

(1.) As a sufferer and a Savior;

(2.) As the author and finisher of our faith.

4. An intimation of the great encouragement, which we ought to fix upon under all our sufferings; namely, the.joy and glory that are set before us, as the issue of them.