Hebrews 12:2
Parallel Verses
New American Standard Bible
fixing our eyes on Jesus, the author and perfecter of faith, who for the joy set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God.

King James Bible
Looking unto Jesus the author and finisher of our 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.

Darby Bible Translation
looking stedfastly on Jesus the leader and completer of faith: who, in view of the joy lying before him, endured the cross, having despised the shame, and is set down at the right hand of the throne of God.

World English Bible
looking to Jesus, the author and perfecter of faith, who for the joy that was set before him endured the cross, despising its shame, and has sat down at the right hand of the throne of God.

Young's Literal Translation
looking to the author and perfecter of faith -- Jesus, who, over-against the joy set before him -- did endure a cross, shame having despised, on the right hand also of the throne of God did sit down;

Hebrews 12:2 Parallel
Commentary
Barnes' Notes on the Bible

Looking unto Jesus - As a further inducement to do this, the apostle exhorts us to look to the Saviour. We are to look to his holy life; to his patience and perseverance in trials; to what he endured in order to obtain the crown, and to his final success and triumph.

The author and finisher of our faith - The word "our" is not in the original here, and obscures the sense. The meaning is, he is the first and the last as an example of faith or of confidence in God - occupying in this, as in all other things, the pre-eminence, and being the most complete model that can be placed before us. The apostle had not enumerated him among those who had been distinguished for their faith, but he now refers to him as above them all; as a case that deserved to stand by itself. It is probable that there is a continuance here of the allusion to the Grecian games which the apostle had commenced in the previous verse. The word "author" - ἀρχηγὸν archēgon - (marg. beginner) - means properly the source, or cause of anything; or one who makes a beginning. It is rendered in Acts 3:15; Acts 5:31, "Prince"; in Hebrews 2:10, "Captain"; and in the place before us, "Author."

It does not occur elsewhere in the New Testament. The phrase "the beginner of faith," or the leader on of faith, would express the idea. He is at the head of all those who have furnished an example of confidence in God, for he was himself the most illustrious instance of it. The expression, then, does not mean properly that he produces faith in us, or that we believe because he causes us to believe - whatever may be the truth about that - but that he stands at the head as the most eminent example that can be referred to on the subject of faith. We are exhorted to look to him, as if at the Grecian games there was one who stood before the racer who had previously carried away every palm of victory; who had always been triumphant, and with whom there was no one who could be compared. The word "finisher" - τελειωτὴν teleiōtēn - corresponds in meaning with the word "author." It means that he is the completer as well as the beginner; the last as well as the first.

As there has been no one hitherto who could be compared with him, so there will be no one hereafter; compare Revelation 1:8, Revelation 1:11. "I am Alpha and Omega, the beginning and the ending, the first and the last." The word does not mean that he was the "finisher" of faith in the sense that he makes our faith complete or perfects it - whatever may be true about that - but that he occupies this elevated position of being beyond comparison above all others. Alike in the commencement and the close, in the beginning of faith, and in its ending, he stands pre-eminent. To this illustrious model we should look - as a racer would on one who had been always so successful that he surpassed all competitors and rivals. If this be the meaning, then it is not properly explained, as it is commonly (see Bloomfield and Stuart in loc.), by saying that the word here is synonymous with "rewarder," and refers to the βραβευτὴς brabeutēs - or the distributor of the prize; compare notes on Colossians 3:15, There is no instance where the word is used in this sense in the New Testament (compare Passow), nor would such an interpretation present so beautiful and appropriate a thought as the one suggested above.

Who for the joy that was set before him - That is, who in view of all the honor which he would have at the right hand of God, and the happiness which he would experience from the consciousness that he had redeemed a world, was willing to bear the sorrows connected with the atonement.

Endured the cross - Endured patiently the ignominy and pain connected with the suffering of death on the cross.

Despising the shame - Disregarding the ignominy of such a mode of death. It is difficult for us now to realize the force of the expression, "enduring the shame of the cross," as it was understood in the time of the Saviour and the apostles. The views of the world have changed, and it is now difficult to divest the "cross" of the associations of honor and glory which the word suggests, so as to appreciate the ideas which encompassed it then. There is a degree of dishonor which we attach to the guillotine, but the ignominy of a death on the cross was greater than that; there is disgrace attached to the block, but the ignominy of the cross was greater than that; there is a much deeper infamy attached to the gallows, but the ignominy of the cross was greater than that. And that word - the cross - which when now proclaimed in the ears of the refined, the intelligent, and even the frivolous, excites an idea of honor, in the ears of the people of Athens, of Corinth, and of Rome, excited deeper disgust than the word "gallows" does with us - for it was regarded as the appropriate punishment of the most infamous of mankind.

We can now scarcely appreciate these feelings, and of course the declaration that Jesus "endured the cross, despising the shame," does not make the impression on our minds in regard to the nature of his sufferings, and the value of his example, which it should do. When we now think of the "cross," it is not of the multitude of slaves, and robbers, and thieves, and rebels, who have died on it, but of the one great Victim, whose death has ennobled even this instrument of torture, and encircled it with a halo of glory. We have been accustomed to read of it as an imperial standard in war in the days of Constantine, and as the banner under which armies have marched to conquest; it is intermingled with the sweetest poetry; it is a sacred thing in the most magnificent cathedrals; it adorns the altar, and is even an object of adoration; it is in the most elegant engravings; it is worn by beauty and piety as an ornament near the heart; it is associated with all that is pure in love, great in self-sacrifice, and holy in religion. To see the true force of the expression here, therefore, it is necessary to divest ourselves of these ideas of glory which encircle the "cross," and to place ourselves in the times and lands in which, when the most infamous of mankind were stretched upon it, it was regarded for such people as an appropriate mode of punishment. That infamy Jesus was willing to bear, and the strength of his confidence in God, his love for man, and the depth of his humiliation, was shown in the readiness and firmness with which he went forward to such a death.

And is set down at the right hand of the throne of God - Exalted to the highest place of dignity and honor in the universe; Mark 16:19 note; Ephesians 1:20-22 notes. The sentiment here is, "Imitate the example of the great Author of our religion. He, in view of the honor and joy before him, endured the most severe sufferings to which the human frame can be subjected, and the form of death which is regarded as the most shameful. So amidst all the severe trials to which you are exposed on account of religion, patiently endure all - for the glorious rewards, the happiness and the triumph of heaven, are before you."

Hebrews 12:2 Parallel Commentaries

Library
December 2. "Looking Diligently Lest any Man Fail" (Heb. xii. 15).
"Looking diligently lest any man fail" (Heb. xii. 15). It is not losing all, but coming short we are to fear. We may not lose our souls, but we may lose something more precious than life--His full approval, His highest choice, and our incorruptible and star-gemmed crown. It is the one degree more that counts, and makes all the difference between hot water--powerless in the boiler--and steam--all alive with power, and bearing its precious freight across the continent. I want, in this short life of
Rev. A. B. Simpson—Days of Heaven Upon Earth

Note F. Note from Bengel on Rom. I. 4.
According to the Spirit of Holiness. The word hagios, holy, when God is spoken of, not only denotes the blameless rectitude in action, but the very Godhead, or to speak more properly, the divinity, or excellence of the Divine nature. Hence hagiosune (the word here used) has a kind of middle sense between hagiotes, holiness, and hagiasmos, sanctification. Comp. Heb. xii. 10 (hagiotes or holiness), v. 14 (hagiasmos or sanctification). So that there are, as it were, three degrees: sanctification,
Andrew Murray—Holy in Christ

Fourteenth Day. Endurance in Contradiction.
"Who endured such contradiction of sinners against Himself."-- Heb. xii. 3. What endurance was this! Perfect truth in the midst of error; perfect love in the midst of ingratitude and coldness; perfect rectitude in the midst of perjury, violence, fraud; perfect constancy in the midst of contumely and desertion; perfect innocence, confronting every debased form of depravity and guilt; perfect patience, encountering every species of gross provocation--"oppressed and afflicted, He opened not His mouth!"
John R. Macduff—The Mind of Jesus

"But it is Good for Me to Draw Near to God: I have Put My Trust in the Lord God, that I May Declare all Thy
Psal. lxxiii. 28.--"But it is good for me to draw near to God: I have put my trust in the Lord God, that I may declare all thy works." After man's first transgression, he was shut out from the tree of life, and cast out of the garden, by which was signified his seclusion and sequestration from the presence of God, and communion with him: and this was in a manner the extermination of all mankind in one, when Adam was driven out of paradise. Now, this had been an eternal separation for any thing that
Hugh Binning—The Works of the Rev. Hugh Binning

Cross References
Psalm 110:1
A Psalm of David. The LORD says to my Lord: "Sit at My right hand Until I make Your enemies a footstool for Your feet."

Mark 16:19
So then, when the Lord Jesus had spoken to them, He was received up into heaven and sat down at the right hand of God.

Acts 3:15
but put to death the Prince of life, the one whom God raised from the dead, a fact to which we are witnesses.

1 Corinthians 1:18
For the word of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.

1 Corinthians 1:23
but we preach Christ crucified, to Jews a stumbling block and to Gentiles foolishness,

Philippians 2:8
Being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross.

Hebrews 1:3
And He is the radiance of His glory and the exact representation of His nature, and upholds all things by the word of His power. When He had made purification of sins, He sat down at the right hand of the Majesty on high,

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