Hebrews 12:3

And the apostle carries on the same argument, with respect unto an especial improvement, of it in this verse.

Hebrews 12:3. ᾿Αναλογίσασθε γὰρ τὸν τοιαύτην ὑπομεμενηκότα ὑπὸ τῶν ἁμαρτωλῶν εἰς αὑτὸν ἀντιλογίαν, ἵνα μὴ κάμητε, ταῖς ψυχαῖς ὑμῶν ἐκλυόμενοι.

᾿Αναλογίσασθε. Syr., חֲזַו, “see,” “behold.” Vulg., “recogitate.” Rhem., “think diligently on;” not unfitly. Beza, “reputate quis ille sit,” “counting,” “reckoning,” “judging who he is;” referring it to the person of Christ.

Γάρ. Vulg., “enim.” Syr., חָכִיל, “therefore;” for in some copies of the Greek it is ου῏ν : but when γάρ is a note of inference from what was said, and not redditive of the reason of what was said, it is better rendered in Latin by “nam” than “enim,” and includes the force of οὗν, “therefore.”

Τοιαύτην ἀντιλογίαν . Syr., כְּמָא “quantum” or “quanta,” “how great things;” referring unto the sufferings of Christ. And indeed ἀντιλογία signifies not only a “contradiction in words,” but an “opposition in things” also, or else the translator quite left out this word, rendering τοιαύτην by כְּמָא. Vulg., “talem contradictionem,” “such contradiction.”

῾Υπὸ τῶν ἁμαρτωλῶν. Syr., מֵן חַטָיֵא חָנוּן, “from those wicked ones;” referring it to them by whom he was crucified.

Εἰς αὑτὸν, “adversus semet ipsum,” “against himself.” The Syriac here departs from the original, דְּהָנוּן הֲווּ סַקוּבְלָא לְנַפְשְׁחוּן, “who were enemies” or “adversaries unto their own souls;” intimating the ruin that the persecutors of him brought on themselves.

῞Ινα μὴ κάμητε. Syr., דְּלָא תִּאמַן לְכוּן, “that ye be not weary,” that it be not irksome unto you. Vulg. Lat., “ut ne fatigemini.” Rhem., “that ye be not wearied,” in a passive sense: “fatiscatis,” “faint not.”

᾿Εκλυόμενοι, “deficientes,” “fracti,” “remissi;” “faint,” “be broken in your minds.” We read the words, “lest ye be wearied, and faint in your minds;” but “and” is not in the original, and the introduction of it leads from the sense of the words: for that which is exhorted against is expressed in κάμητε, to be “wearied,” or “faint;” and the other words express the cause of it, which is the sinking of our spirits, or the breaking of our resolution, or fainting in our minds.

Hebrews 12:3. For consider him [call things to account concerning him] that endured such [so great] contradiction of sinners against himself, that ye be not wearied through fainting in your minds.

The introduction of the close of this exhortation from the looking unto Jesus, is by γάρ. This renders not a reason of what was spoken before, but directs unto an especial motive unto the duty exhorted unto. Some copies read ου῏ν, “therefore,” in a progressive exhortation.

The peculiar manner of the respect of faith unto Christ is expressed by ἀναλογίσασθε, which we render “consider.” So we are directed to consider him, Hebrews 3:1. But there in the original it is κατανοήσασθε, a word of another form, used again Hebrews 10:24. So we also render θεωρεῖτε, Hebrews 7:4. This word is nowhere else used in the New Testament. ᾿Αναλογία, from whence it is taken, is so once only, Romans 12:6; where we render it “proportion,” “the proportion of faith:” and so is the word used in mathematical sciences, whereunto it doth belong; the due proportion of one thing unto another; so that the verb is to compare things by their due proportion one to another. Whether it respects the person of Christ, or his sufferings, we shall see immediately.

The object of this consideration is, “him that endured.” Of this enduring we spake in the verse foregoing. But whereas mention is made of him who endured, and of what he endured, we must inquire where the emphasis lies that determines the object of the computation by proportion whereunto we are directed, though neither of them be excluded.

In the first way, the force of the apostle's exhortation is taken from the person of Christ; in the latter, from his sufferings. As,

1. ‘“Consider him;” “qualis sit;” make a just estimate between him and us. If he suffered, if he endured such things, why should not we do so also? For he is the Son of God, “the author and finisher of our faith.” He had all glory and power in his own hand.'And, 2. As to the event of his sufferings, he is set down at the right hand of God.'Compute thus with yourselves, that if he, being so great, so excellent, so infinitely exalted above us, yet “endured such contradiction of sinners,” ought we not so to do, if we are called thereunto?

In the latter way, supposing the proposal of his person unto us in the foregoing verse, he calls us unto the consideration of what he suffered in particular, as unto the “contradiction of sinners;” “such,” so great “contradiction.” And the word is applied unto all manner of oppositions, and not to contradiction only, and so may include all the sufferings of Christ. These he calls us to consider, by comparing our own with them. And this sense the following words incline unto, ‘“For ye have not yet resisted unto blood,” as he did.'

But although these things are thus distinguished, yet are they not to be divided. Both the person of Christ, and what he suffered, are proposed unto our diligent consideration and computation of them, with respect unto us and our sufferings.

There is in this verse,

1. A caution against, or a dehortation from, an evil that is contrary to the duty exhorted unto, and destructive of it; “that ye be not wearied.”

2. The way whereby we may fall into this evil; and that is by “fainting in our minds.”

3. The means to prevent it, and to keep us up unto our duty; which is the diligent consideration of the Lord Christ, whom we are to look unto: and that,

(1.) As unto the excellency of his person; and,

(2.) As unto his sufferings in one peculiar way, of “enduring the contradiction of sinners.”

(3.) As unto the greatness of that contradiction, “such contradiction,” or so great.

4. The force of this consideration unto that end is to be explained.

1. That which we are cautioned about is, “that we be not wearied.” Κάμνω is “to labor so as to bring on weariness;” and “to be sick,” which is accompanied with weariness, James 5:15, Σώσει τὸν κάμνοντα, “Shall save the sick;” and “to be spent with labor, so as to give over:” so here, and Revelation 2:3; in which places alone the word is used. Κεκμηκότες, in war and games for victory, are opposed to ἀκμῆτες, “those that are courageous and successful;” signifying “such as despond, faint, and give over.” Lucian in Hermot. cap. 40: Καί ἔστι τοῦτο οὐ μικρὰ εὐτυχία τοῦ ἀθλητοῦ τὸ μέλλειν ἀκμῆτα τοῖς κεκμηκόσι συμπεσεῖσθαι, “It is no small good fortune of a champion, when he that is bold and courageous, falls in contention with faint-hearted persons.” And the apostle treating before of a race, and our conflict therein, may easily be supposed to have respect unto such as fainted through weariness in those contests. But the sense of the word is fully explained in that other place, where it is used in the same case, Revelation 2:3,

“Thou hast borne, and hast patience, and for my name's sake, hast labored, and hast not fainted.”

To abide and persevere in suffering and labor for the name of Christ, is, not to faint or be wearied. Wherefore, to be “wearied” in this case, is to be so pressed and discouraged with the greatness or length of difficulties and trials as to draw back, to give over partially or totally from the profession of the gospel. For there is such a weariness, as whereon men do not absolutely give over the work or labor wherein they are engaged, but it grows very uneasy and tedious unto them, that they are even ready so to give over. And this I judge to be the frame of mind here cautioned against by the apostle, name]y, the want of life, vigor, and cheerfulness in profession, tending unto a relinquishment of it. And it is hence evident,

Obs. 1. That such things may befall us, in the way of our profession of the gospel, as are in themselves apt to weary and burden us, so as to solicit our minds unto a relinquishment of it. Such, in particular, are the mentioned reproaches and contradictions of men, making way unto further sufferings.

Obs. 2. When we begin to be heartless, desponding, and weary of our sufferings, it is a dangerous disposition of mind, towards a defection from the gospel. So it hath been with many, who at first vigorously engaged in profession, but have been wrought over unto a conformity with the world, by weariness of their trials. And,

Obs. 3. We ought to watch against nothing more diligently than the insensible, gradual prevailing of such a frame in us, if we intend to be faithful unto the end.

2. There is the way whereby we fall into this dangerous condition, in the last words of the verse; it is by “fainting in our minds.” For so I take the mind of the apostle to be. Τῇ ψυχῇ ἐκλύεσθαι, is “animo defici et concidere;” “to have the strength and vigor of the mind dissolved, so as to faint and fall;” to be like a dying man, to whom “solvuntur frigore membra,” by a dissolution of all bodily strength. And wherein this doth consist we must inquire.

There is a spiritual vigor and strength required unto perseverance in profession in the time of persecution. Hence our duty herein is prescribed unto us under all the names and terms of preparation for a severe fight or battle. We are commanded to “arm ourselves with the same mind that was in Christ,” 1 Peter 4:1; to “take to ourselves the whole armor of God, that we may be able to resist and stand,” Ephesians 6:13; to “watch, to stand fast in the faith, to quit ourselves like men, to be strong,” 1 Corinthians 16:13. And it is the constant, vigorous acting of faith that is required in all these things. Wherefore this “fainting in our minds,” consists in a remission of the due acting of faith by all graces, and in all duties. It is faith that stirs up and engageth spiritual courage, resolution, patience, perseverance, prayer, all preserving graces and duties. If it fail herein, and our minds are left to conflict with our difficulties in their own natural strength, we shall quickly grow weary of a persecuted profession. Here lies the beginning of all spiritual declensions, namely, in the want of a due exercise of faith in all these graces and duties. Hereon our spiritual strength is dissolved, and we wax weary. And,

Obs. 4. If we design perseverance in a time of trouble and persecution, it is both our wisdom and our duty to keep up faith unto a vigorous exercise; the want whereof is the fainting in our minds. This is like the hands of Moses in the battle against Amalek.

3. The third thing in the words is that which is laid down in the beginning of the verse; which is, the way and means of our preservation from this evil frame, and danger thereon. And this is, the diligent consideration of the person of Christ and his sufferings, or of his person in his sufferings.

The meaning of the words hath been before spoken unto. The duty itself enjoined is built on the direction in the foregoing verse, to look unto him. So look unto him, as to consider diligently both who he is, and what he suffered; and so consider it as to make application of what we find in him and it unto our own case. Are we called to suffer? let us weigh seriously who went before us herein.

The excellency of his person, with respect unto his sufferings, is in the first place to be called unto an account, and adjusted as unto our sufferings. This our apostle fully proposeth unto us, Philippians 2:5-11.

And as unto his sufferings, he proposeth the consideration of them in one especial instance, and therein every word is emphatical:

(1.) It was contradiction he underwent.

(2.) It was such, or so great, as is not easy to be apprehended.

(3.) It was the contradiction of sinners.

(4.) It was against himself immediately.

(1.) He endured “contradiction.” The word, as was observed, is used for any kind of opposition, in things as well as words, and so may include the whole suffering of Christ from men, both in the cross and in the shame thereof; but no doubt the apostle hath peculiar respect unto the revilings and reproaches which he underwent, the opposition made unto his doctrine and ministry, proclaiming himself to be a deceiver, and his doctrine to be a fable. And yet more especially, regard may be had to their triumphing over him when he was crucified: “Let the King of Israel come down from the cross, and we will believe. He saved others, himself he cannot save.” Thus was it with him. And,

(2.) The apostle intimates the severity and cruelty of those contradictions; and herein he refers us unto the whole story of what passed at his death. “Such contradiction,” so bitter, so severe, so cruel: whatever the malicious wits of men, or suggestions of Satan could invent or broach, that was venomous and evil, was cast upon him.

(3.) It was the “contradiction of sinners;” that is, such as gave no bounds to their wrath and malice. But withal, the apostle seems to reflect on them as unto their state and condition. For it was the priests, the scribes, and Pharisees, who from first to last managed this contradiction; and these all boasted themselves to be just and righteous, yea, that they alone were so, all others in comparison with them being sinners. Herewith they pleased themselves, in the height of their contradiction to Jesus Christ. And so it hath been and is with all their successors in the persecution of the church. But they did deceive themselves; they were sinners, the worst of sinners, and had the end of sinners.

(4.) It was an aggravation of his suffering, that this contradiction against him was immediate, and as it were unto his face. There is an emphasis in that expression, εἰς αὑτόν, “against himself” in person: so they told him openly to his face that he had a devil, that he was a seducer, etc.

All this he “patiently endured,” as the sense of the word was declared on the foregoing verse.

4. Lastly, The consideration hereof, namely, of the Lord Christ's patient enduring these contradictions against himself, is proposed as the means to preserve us from being weary and fainting in our minds.

It is so,

(1.) By the way of motive; for if he, who in himself and in his own person was infinitely above all opposition of sinners, as the apostle states the case, Philippians 2:5-8, yet for our sakes would undergo and conflict with them all, it is all the reason in the world that for his sake we should submit unto our portion in them.

(2.) By the way of precedent and example, as it is urged by Peter, 1 Peter 2:21-22.

(3.) By the way of deriving power from him; for the due consideration of him herein will work a conformity in our minds and souls unto him in his sufferings, which will assuredly preserve us from fainting. And we may observe,

Obs. 5. That the malicious contradiction of wicked priests, scribes, and Pharisees, against the truth, and those that profess it, on the account thereof, is suited to make them faint, if not opposed by the vigorous acting of faith on Christ, and a due consideration of his sufferings in the same kind.

Obs. 6. Whoever they are, who by their contradictions unto the truth, and them that do profess it, do stir up persecution against them, let them pretend what they will of righteousness, they are sinners, and that in such a degree as to be obnoxious unto eternal death.

Obs. 7. If our minds grow weak, through a remission of the vigorous acting of faith, in a time of great contradiction unto our profession, they will quickly grow weary, so as to give over, if not timely recovered.

Obs. 8. The constant consideration of Christ in his sufferings is the best means to keep up faith unto its due exercise in all times of trial.