Vincent Word Studies - Hebrews 12:23 - 12:23

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Vincent Word Studies - Hebrews 12:23 - 12:23


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This Chapter Verse Commentaries:

To the general assembly (πανηγύρει)

Const. with ἀγγέλων of angels, with comma after angels. Rend. “to a festal assembly of angels.” This and the next clause show what the myriads consist of, - a host of angels and redeemed men. Πανήγυρις, N.T.o , is a gathering to celebrate a solemnity, as public games, etc.: a public, festal assembly. Frequently joined with ἑορτή feast. See Eze 47:11; Hos 2:11; Hos 9:5. The verb πανηγυρίζειν to celebrate or attend a public festival, to keep holiday, occurs occasionally in Class.: not in N.T.: lxx once, Isa 66:10. The festal assembly of angels maintains the contrast between the old and the new dispensation. The host of angels through whose ministration the law was given (see on Heb 2:2, and see on Gal 3:19) officiated at a scene of terror. Christian believers are now introduced to a festal host, surrounding the exalted Son of man, who has purged away sins, and is enthroned at God's right hand (Heb 1:3).

And church of the first-born which are written in heaven (καὶ ἐκκλησίᾳ πρωτοτόκων ἀπογεγραμμένων ἐν οὐρανοῖς)

This forms a distinct clause; “and to the church,” etc. For ἐκκλησία assembly or church, see on Mat 16:18; see on 1Th 1:1. The “myriads” embrace not only angels, but redeemed men, enrolled as citizens of the heavenly commonwealth, and entitled to the rights and privileges of first-born sons. Πρωτότοκος first-born is applied mostly to Christ in N.T. See Rom 8:29; Col 1:15, Col 1:18; Heb 1:6; Rev 1:5. Comp. Heb 11:28, and Luk 2:7. Properly applied to Christians by virtue of their union with Christ, “the first-born of all creation,” “the first-born from the dead,” as sharing his sonship and heirship. See Rom 8:14-17, Rom 8:29. The word also points to Christians as the true Israel of God. The analogy is suggested with the first-born of Israel, to whom peculiar sanctity attached, and whose consecration to himself God enjoined (Exo 13:1, Exo 13:11-16); and with the further application of the term first-born to Israel as a people, Exo 4:22. The way was thus prepared for its application to the Messiah. There seems, moreover, to be a clear reference to the case of Esau (Heb 12:16). Esau was the first-born of the twin sons of Isaac (Gen 25:25). He sold his birthright (πρωτοτοκία), and thus forfeited the privilege of the first-born. The assembly to which Christian believers are introduced is composed of those who have not thus parted with their birthright, but have retained the privileges of the first-born. The phrase “church of the first-born” includes all who have possessed and retained their heavenly birthright, living or dead, of both dispensations: the whole Israel of God, although it is quite likely that the Christian church may have been most prominent in the writer's thought.

Which are written in heaven (ἀπογεγραμμένων ἐν οὐρανοῖς)

Ἁπογράφειν, only here and Luk 2:1, Luk 2:3, Luk 2:5, means to write off or copy; to enter in a register the names, property, and income of men. Hence, ἀπογραφή an enrollment. See on Luk 2:1, Luk 2:2. Here, inscribed as members of the heavenly commonwealth; citizens of heaven; Phi 4:3; Rev 3:5; Rev 13:8, etc. See for the image, Exo 32:32; Psa 69:28; Isa 4:3; Dan 12:1; Luk 10:20.

To God the judge of all (κριτῇ θεῷ πάντων)

Rend. “a judge who is God of all.” Comp. Dan 7:9 ff. God of all his first-born, of those whom he chastens, of all who are in filial relations with him under both covenants, and who, therefore, need not fear to draw near to him as judge.

Spirits of just men made perfect (πνεύμασι δικαίων)

The departed spirits of the righteous of both dispensations, who have completed their course after having undergone their earthly discipline. Notice again the idea of τελείωσις, not attained under the old covenant, but only through the work of Christ, the benefits of which the disembodied saints of the O.T. share with departed Christian believers. Comp. Heb 11:40.