Hebrews 12:4

Οὔτω μέχρις αἵματος ἀντικατέστητε πρὸς ἁμαρτίαν ἀνταγωνιζόμενοι.

Hebrews 12:4. Ye have not yet resisted unto blood, striving against sin.

Having proposed the great example of Jesus Christ, and given directions unto the improvement of it, the apostle proceeds unto more general arguments, for the confirmation of his exhortation unto patience and perseverance in the times of suffering. That in this verse is taken from the consideration of their present state, and what yet they might be called unto, in the cause wherein they were engaged. For what can redeem them from ruin under greater trials who faint under the less?

The argument being taken from comparing their present state with what they might justly expect, the consideration of the things ensuing is necessary unto the exposition of the words:

1. What was their present state with respect unto troubles.

2. What they might; yet be called unto.

3. The cause whence their present and future sufferings did and were to proceed.

4. The way of opposing these evils, or danger from them.

5. The force of the argument that is in the words unto the end of the exhortation.

1. The first of these, or their present state, is expressed negatively: “Ye have not yet resisted unto blood.” He grants that they had met with many sufferings already; but they had been restrained, so as not to proceed unto blood and life. And he hath respect unto what he had affirmed of their past and present sufferings, Hebrews 10:32-34. See the exposition of the place. In all these they had well acquitted themselves, as he there declares. But they were not hereby acquitted and discharged from their warfare; for,

2. He intimates what they might yet expect; and that is blood. All sorts of violent deaths, by the sword, by tortures, by fire, are included herein. This is the utmost that persecution can rise unto. Men may kill the body; but when they have done so, they can do no more. Blood gives the utmost bounds to their rage. And whereas the apostle says, “Ye have not yet resisted unto blood,” two things are included:

(1.) That those who are engaged in the profession of the gospel have no security, but that they may be called unto the utmost and last sufferings, by blood, on the account of it. For this is that which their adversaries in all ages do aim at, and that which they have attained to effect in multitudes innumerable. And God hath designed, in his infinite wisdom, that for his own glory, the glory of Christ, and of the gospel, and of the church itself, so it shall be.

(2.) That whatever befall us on this side blood, is to be looked on as a fruit of divine tenderness and mercy. Wherefore I do not think that the apostle doth absolutely determine that sufferings amongst those Hebrews would come at length unto blood; but argues from hence, that whereas there is this also prepared in the suffering of the church, namely, death itself in a way of violence, they who were indulged, and as yet not called thereunto, ought to take care that they fainted not under those lesser sufferings whereunto they were exposed. And we may see,

Obs. 1. That the proportioning the degrees of sufferings, and the disposal of them as unto times and seasons, are in the hand of God. Some shall suffer in their goods and liberties, some in their lives, some at one time, some at another, as it seems good unto him. Let us therefore every one be contented with our present lot and portion in these things.

Obs. 2. It is highly dishonorable to faint, in the cause of Christ and the gospel, under lesser sufferings, when we know there are greater to be undergone, by ourselves and others, on the same account.

3. The third thing, is the cause of their suffering, or rather the party with whom their contest was in what they suffered; and this was “sin.” The apostle abides in his allusion unto strife or contest for victory in public games. Therein every one that was called unto them had an adversary, whom he was to combat and contend withal. So have believers in their race; and their adversary is sin. It was not their persecutors directly, but sin in them, that they had to conflict withal But whereas sin is but an accident or quality, it cannot act itself but in the subjects wherein it is. This, therefore, we may inquire, namely, in whom it is that this sin doth reside, and consequently what it is.

Sin, wherewith we may have a contest, is either in others or in ourselves. These others are either devils or men. That we have a contest, a fight in our profession, with sin in devils, the apostle declares, Ephesians 6:12, ῎Εστιν ἡμῖν ἡ πάλη, “Our wrestling,” “our contest, is with,” or “against principalities and powers, against the rulers of the darkness of this world, against spiritual wickednesses in high places.” In this sort of persons, that is, wicked angels, sin continually puts forth, and acts itself for the ruin and destruction of the church. Especially it doth so in stirring up persecution against it. “The devil shall cast some of you into prison,” Revelation 2:10. Against sin in them, and all the effects produced thereby, we are to strive and contend. So is it with men also, by whom the church is persecuted. They pretend other reasons for what they do; but it is sin acting itself in malice, hatred of the truth, blind zeal, envy, and bloody cruelty, that engageth, influenceth, and ruleth them in all they do. With all the effects and fruits of sin in them also believers do contend.

Again; they have a contest with sin in themselves. So the apostle Peter tells us, that “fleshly lusts” do “war against the soul,” 1 Peter 2:11. They violently endeavor the overthrow of our faith and obedience. How we are to strive against them, was fully declared in the exposition of the first verse.

So the apostle seems to have respect unto the whole opposition made unto our constancy in profession by sin, in whomsoever it acts unto that end, ourselves or others. And this is a safe interpretation of the word, comprehensive of a signal warning and instruction unto the duty exhorted unto. For it is a subtle, powerful, dangerous enemy which we have to conflict withal, and that which acts itself in all ways and by all means imaginable. And this answers the comparison or allusion unto a public contest, which the apostle abideth in. Yet I will not deny, but that not only the sin whereby we are pressed, urged, and inclined, but that also whereunto we are pressed and urged, namely, the sin of defection and apostasy, may be intended. This we are to contend against. But these things are not separable. And we may observe,

Obs. 3. That signal diligence and watchfulness are required in our profession of the gospel, considering what enemy we have to conflict withal This is sin, in all the ways whereby it acts its power and subtlety, which are unspeakable.

Obs. 4. It is an honorable warfare, to be engaged against such an enemy as sin is. This is all the enemy that Christians have, as such. It works in devils, in other men, in themselves; yet nothing but sin, and that as sin, is their enemy. And this being the only contrariety that is to the nature and will of God himself, it is highly honorable to be engaged against it.

Obs. 5. Though the world cannot, or will not, yet Christians can distinguish between resisting the authority of men, whereof they are unjustly accused; and the resistance of sin, under a pretense of that authority, by refusing a compliance with it.

4. The way or manner of the opposition to be made unto sin, in and for the preservation of our profession, is to be considered. And this is by “resisting” and “striving.” They are both military terms, expressing fortitude of mind in resolution and execution. There is included in them a supposition of a vigorous and violent assault and opposition, such as enemies make in fight or battle. It is not a ludicrous contest that we are called unto. It is our lives and souls that are fought for; and our adversary will spare neither pains nor hazard to win them. Hereunto, therefore, belong all the instructions that are given us in the Scripture, to “arm ourselves, to take to ourselves the whole armor of God, to watch, to be strong, to quit ourselves like men.” They are all included in the sense of these two words. And,

Obs. 6. There is no room for sloth or negligence in this conflict.

Obs. 7. They do but deceive themselves, who hope to preserve their faith in times of trial, without the utmost watchful diligence against the assaults and impressions of sin. Yea,

Obs. 8. The vigor of our minds, in the constant exercise of spiritual strength, is required hereunto.

Obs. 9. Without this, we shall be surprised, wounded, and at last destroyed, by our enemy.

5. Lastly, The force of the argument in these words, unto the confirmation of the present exhortation, ariseth from the application of it unto the present state of these Hebrews. For whereas, in taking upon them the profession of the gospel, they had engaged to bear the cross, and all that was comprised therein, they were not yet come or called unto the utmost of it, namely, a resistance unto blood; so that to faint in their present state, under lesser trials, was exceedingly unbecoming of them. And,

Obs. 10. They that would abide faithful in their profession in times of trial, ought constantly to bear in mind and be armed against the worst of evils that they may be called unto on the account thereof. This will preserve them from being shaken or surprised with those lesser evils which may befall them, when things come not to an extremity.