Works of Arthur Pink: Pink, Arthur - An Exposition of Hebrews: 093. A Call to Steadfastness. Hebrews 12:12, 13

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Works of Arthur Pink: Pink, Arthur - An Exposition of Hebrews: 093. A Call to Steadfastness. Hebrews 12:12, 13

TOPIC: Pink, Arthur - An Exposition of Hebrews (Other Topics in this Collection)
SUBJECT: 093. A Call to Steadfastness. Hebrews 12:12, 13

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An Exposition of Hebrews


A Call to Steadfastness

(Hebrews 12:12, 13)

The didactic (teaching) portions of Scripture are very much more than abstract statements of truth: they are designed not only for the instructing of the mind, but also for the influencing of the heart. This is far too little recognized in our day, when the craving for information is so often divorced from any serious concern as to the use to be made of the same. This, no doubt, is one of the evil fruits borne by the modern school-methods, where instead of seeking to draw out (the meaning of the word "educate") and develop the mind of the pupil, he is made to "cram" or fill his head with a mass of facts and figures, most of which are of no service to him in the later life. Not such is God’s method. His method of instruction is to set before us moral and spiritual principles, and then show us how to apply them in a practical way; inculcate a motive, and thereby call into exercise our inward faculties. Hence, the test of Christian knowledge is not how much we understand, but how far our knowledge is affecting our lives.

It is one thing to possess a clear intellectual grasp of the doctrines of grace, it is quite another to experience the grace of the doctrines in a spiritual way. It is one thing to believe the Scriptures are the inspired and inerrant Word of God, it is another for the soul to live under the awe of their Divine authority, realizing that one day we shall be judged by them. It is one thing to be convinced that Jesus Christ is the Son of God, the King of kings and Lord of lords, it is another to surrender to His scepter and live in personal subjection to Him. What does it profit me to be convinced that God is omnipotent, unless I am learning to lean upon His mighty arm? What avail is it to me that I am assured of God’s omniscience unless the knowledge that His eye is ever upon me acts as a salutary restraint to my actions? What does it advantage me to know that without holiness no man shall see the Lord, unless I am making the acquirement of holiness my chief concern and aim!

That which has been pointed out above has to do with no obscure and intricate subject which lies far above the reach of the rank and file of the common people, but is plain, self-evident, simple. Alas, that our hearts are so little impressed by it and our consciences so rarely exercised over it. When we measure ourselves by that standard, have we not all of us much cause to hang our heads in shame? Our intellects are stored with Scripture truth, but how little are our lives moulded thereby. Our doctrinal views are sound and orthodox, but how little we know experimentally of "the truth which is after godliness" (Titus 1:1). Has not the Savior much ground for saying to both writer and reader, "Why call ye Me, Lord, Lord, and do not the things which I say?" (Luke 6:46). O that we may be duly humbled over our sad failures.

The above reflections have been suggested by the use which the apostle makes in our text of the subject he had been discussing in the previous verses. His opening "Wherefore" denotes that he was now going to make a practical application unto those whom he was writing to of the exposition just given of the truth of Divine chastisement. In this we may see him following out the course he pursued in all his epistles, and which the servants of God are required to emulate today. No matter what was the doctrine under consideration, the apostle always turned it to a practical end, as his oft-repeated "Therefore" and "Wherefore" intimate. Was he contending for the Christian’s emancipation from the ceremonial law, then he adds, "Stand fast therefore in the liberty wherewith Christ hath made us free" (Gal. 5:1). Was he opening up the glorious truth of resurrection, then he concludes with "therefore... be ye steadfast, unmoveable, always abounding in the work of the Lord" (1 Cor. 15:58). Was he setting forth the blessed hope of Christ’s return, then he finishes with "Wherefore comfort one another with these words" (1 Thess. 4:18).

It is this which urgently needs to be laid to heart—the use we make of the precious truths which the Most High has so graciously revealed to us. That is (partly, at least) what the Savior had in mind when He said, "Take heed therefore how ye hear" (Luke 8:18)—see to it that your hearts are duly affected, so that the truth will regulate all your conduct. It is not sufficient that I assume a reverent demeanor when attending the means of grace, that I pay close attention to what I hear: it is the assimilation of the same, so that I go forth and live under the power thereof, which is the all-important matter. The same is true of our reading; it is not the book which adds to my store of information, or which entertains and thrills, but the one which stirs me up to godly living, which proves the most helpful. So it is with our response to the Scriptures, it is not how many difficult passages do I have light upon, nor how many verses have I memorized, but how many of its commands and percepts am I honestly endeavoring to obey.

This is the keynote struck by the apostle in the verses which are now to engage our attention. He had thrown not a little light on the distressing circumstances in which the Hebrews then found themselves, namely, the bitter persecution they were encountering at the hands of their unbelieving countrymen. He had pointed out that so far from their afflictions being exceptional, and a warrantable ground for consternation, they were, in some form or other, the common portion of all God’s people, while they are left in this scene. He had set before them some most blessed truths, which were well calculated to strengthen their faith, comfort their hearts, and raise their drooping spirits. He had given an exposition of the subjection of Divine chastisement, such as must bring peace and consolation to all who mix faith therewith. He had silenced every objection which could well be made against the duty to which he had called them. And now he presses upon them the practical profit to which they must turn the doctrine inculcated.

"Wherefore lift up the hands which hang down, and the feeble knees; And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed" (verses 12, 13). Here we have, First, the conclusion drawn from the preceding premises. Second, the several duties enjoined. Third, the reason by which they are enforced. The duties are expressed in figurative language, yet in such terms as the meaning is not difficult to perceive. The enforcing reason or motive for compliance is taken from the evil effects which a non-compliance of one’s duty would have upon others, which plainly inculcates the importance and value of personal example, and the influence which it exerts upon our fellows.

"Wherefore" means, in view of what has been said: because of the preceding considerations a certain course of conduct ought to follow. There is, we believe, a double reference in this opening "wherefore," namely, an immediate and a remote one. Immediately, it connects with the preceding verse, the most important word of which is "exercised." The apostle was alluding again to the well-known Grecian "Games." In the gymnasium, the instructor would challenge the youth to combat. He was an experienced man, and knew how to strike, guard, wrestle. Many severe blows would the combatants receive from him, but it was part of their training, preparing them for their future appearance in the public contests. The youth whose athletic frame was prepared for the coming great venture, would boldly step forward, willing to be "exercised" by his trainer; but he who shirked the trial and refused to encounter the master, received no help at his hands; but the fault was entirely his own.

This, it seems to us, is the figure carried forward in our text; "Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby. Wherefore lift up the hands which hang down." The Christian who gives way before trial, who sinks under affliction, who sulks or repines beneath persecution, will bring forth none of the "peaceable fruit of righteousness." If he "faints" under chastisement, if his hands become idle and his legs no longer capable of supporting him, a profitable use cannot be made of the tribulation through which he is called upon to pass. Then let him pull himself together, gird up the loins of his mind and "endure hardness as a good soldier of Jesus Christ" (2 Tim. 2:3). Let his attitude be, Now is the time of my training, so I will seek to play the man; I will seek grace from God to muster all my faith and courage and valiantly wrestle with whatever opposes and oppresses me.

More remotely, our opening "Wherefore" looks back unto all that has been said in the previous verses. Hebrews 12 opens with a stirring call for God’s people to persevere in the course of Christian duty, to go forward in the spiritual life, no matter what impediments might stand in their way; to "run with patience (or perseverance) the race which is set before us," drawing strength from the Christ for enablement (verses 1, 2). Then he anticipated an objection: We are being sorely oppressed, tempted to renounce our profession, hounded by our unbelieving brethren. To this he replies, Consider your Master, who went before you in the same path of suffering (verse 3). Bear in mind that your lot has not become extreme: ye have not yet been called upon to experience a martyr’s death (verse 4). Furthermore, you are losing sight of that scriptural exhortation, "My son, despise not thou the chastening of the Lord" (verse 5). This led the apostle to open to them, in a most precious manner, the whole subject of Divine chastisement. Let us present a brief summary of the same.

The trials through which the children of God are called upon to pass are not Divine punishments, but gracious discipline designed for their good. We are expressly bidden "not to faint" beneath them (verse 5). The rod is wielded not in wrath, but in tender solicitude, and is a manifestation not of God’s anger but of His love (verse 6). Our duty then is to "endure" chastening as becometh the children of God (verse 7). To be without chastisement, so far from being an evidence of our spiritual sonship, would demonstrate we were not sons at all (verse 8). Inasmuch as we gave reverence to our earthly parents when they corrected us, how much more ought we to be in subjection to our heavenly Father (verse 9). God’s design in our afflictions is our "profit," that by them we might become increasingly "partakers of His holiness" in an experimental way. Though these chastenings are unpleasant to flesh and blood, nevertheless "the peaceable fruit of righteousness" issues therefrom when we are suitably "exercised thereby" (verse 11).

Now from these considerations a very obvious conclusion is drawn, and by them a bounden duty is enforced. In view of the "great cloud of witnesses" by which we are encompassed (verse 1), seeing that the saints of other days—in themselves as weak, as sinful, as much oppressed by the world as we are—fought a good fight, kept the faith, and finished their course, let us gird ourselves for the contest and strain every effort to persevere in the path of duty. In view of the fact that our Leader, the Captain of our salvation, has left us such an example of heroic endurance (verse 3), let us earnestly seek to follow His steps and acquit ourselves like men. Finally, because God Himself is the Author and Regulator of our trials—the severest of our chastenings proceed from a loving Father, seeking our good—then let us not be cast down by the difficulties of the way nor discouraged by the roughness of the path; but let us nerve ourselves to steadfastness in the faith and fidelity to our Redeemer.

Thus the coherence of our opening "Wherefore" is perfectly obvious and the duty it presses so plain that there cannot be misunderstanding. In view of all the above-mentioned considerations, and particularly in view of the fact that the most precious fruits issue from afflictions when we are duly "exercised" by them, then let us not be dejected in our minds nor faint in our spirits by reason thereof. As the champions in the public "Games" used their hands and arms to the very best of their ability, and as the runners in the races used their legs and knees to the best possible effect—and in case their hands and knees began to fail and flag, exerted their wills to the utmost to rouse up their members to renewed effort—so should we be very courageous, zealous and active, and in case our hearts begin to fail us through multiplied discouragements, we must marshal all our resolution and strive prayerfully and manfully against giving way to despair.

"Wherefore lift up the hands that hang down." The duty here enjoined is set forth in figurative language, but the meaning is nonetheless obvious because of the graphic metaphors used. The apostle transferred unto members of our physical body the condition in which the faculties of our souls are liable to fall under certain trials. For the hands to hang down and the knees to become feeble are figurative expressions, denoting the tendency to abandon the discharge of our Christian duty because of the opposition encountered. For the hands of a boxer or fencer to hang down means that his arms are become weary to the point of exhaustion; for the knees to be feeble signifies that through the protracted exertions of the runner his legs have been debilitated by their nervous energy being spent. The spiritual reference is to a decay in the Christian’s courage and resolution. Two evils produce this: despondency as to success—when hope is gone effort ceases; weariness in the performance of duty.

This same figure is employed in other passages of Scripture. In Ezekiel 7:16, 17 we read, "But they that escape of them shall escape, and shall be on the mountains like doves of the valleys, all of them mourning, every one for his iniquity. All hands shall be feeble, and all knees shall be as weak as water:" here the reference is to that inertia which is produced by poignant conviction of sin after a season of backsliding. Again, in Ezekiel 21:7 we are told, "When they shall say unto thee, Wherefore sighest thou? that thou shalt answer, For the tidings, because it cometh: and every heart shall melt, and all hands shall be feeble, and every spirit shall fail, and all knees shall be as weak as water:" where we behold the paralyzing effects of consternation in view of the tidings of sore judgment. But in our text the reference is to the disheartenment caused by fierce opposition and persecution. Despair and becoming weary of well doing are the two evils in all our afflictions which we most need to guard against. It is failure at this point which has led to so many scandalous backslidings and cursed apostasies. Such an exhortation as the one before us intimates that the Hebrews had either already given way to an enervating spirit of gloom or were in great danger of so doing.

Now "It is the duty of all faithful ministers of the Gospel to consider diligently what failures or temptations their flocks are liable or exposed to, so as to apply suitable means for their preservation" (John Owen). This is what the apostle is seen doing here. In view of the lethargy of the Hebrews he exhorts them to "lift up the hands which hang down, and the feeble knees." The word "lift up" signifies not simply to elevate, but to "rectify" or set right again, restoring them to their proper state, so as to apply them to duty. It was a call to steadfastness and resolute perseverance: be not dejected in your minds nor faint in your spirits by reason of the present distress, nor be so terrified of the threatening danger as to give up hope and be completely overwhelmed. Under sore trial and affliction, persecution and the prospect of yet sorer opposition, the temptation is for the heart to sink within us and the path of duty to be forsaken.

"Wherefore lift up the hands which hang down, and the feeble knees:" literally, "hands which are loose" or slack, dangling inert; "feeble knees" is still stronger in the Greek, being almost the equivalent of palsied knees—enervated knees which need bandages to brace them. In view of which he calls them to arouse themselves, to stir up all their graces unto exercise, to refuse taking the line of least resistance, to renew their courage and bear up under their trials. Resolution will accomplish much to stimulate jaded nerves and flagging energies. The Christian life, from start to finish is a struggle, a fight, an unceasing warfare against foes within and without, and only be who endures to the end shall receive the crown of life. To give way to dejection is harmful, to sink into despair is dangerous, to quit the discharge of our duties is the fore-runner of apostasy.

But the question arises how are we to set about this particular task? To say that we are helpless in ourselves affords no encouragement; in fact to affirm that the Christian is utterly impotent is to deny that there is any vital difference between himself and those who are dead in sins. Christians in their greatest weakness have some strength, some grace, some spiritual life; and where there is some life, there is some ability to stir and move. And God is pleased to assist where there is sincere endeavor. The believer is responsible to arm his mind against discouragements by considering God’s design in them, and the blessed fruits which issue from trials and afflictions when we are duly exercised by them. Of what value is a clear intellectual grasp of the nature and end of Divine chastisements unless it produces a practical effect upon the heart and life? Let the distressed saint ponder anew the blessed considerations set before him in Hebrews 12:1-11 and find in them motives and incentives unto renewed courage, fidelity and perseverance.

Let the hope of ultimate victory nerve you. Look forward to the goal: the determination to reach home is a powerful stimulus to a weary traveler. Earnestly endeavor to counteract every disposition to faintness and despondency by viewing your trials and persecutions as a part of God’s discipline for your soul: then submit to them as such, and seek to get them sanctified to your spiritual profit. Remember that you cannot fight with hands hanging down, nor run the race set before us if your knees give way; so summon all your resolution to remain steadfast in the discharge of every duty God has appointed and assigned you. Rest in the love of your heavenly Father, assured that all of the present distress is designed for your ultimate good, and this will reinvigorate the soul. Finally, seek grace to lay hold of and plead the promise, "They that wait upon the Lord shall renew their strength" (Isa. 40:31).

It is to be noted that this exhortation is couched abstractly. It is not "lift up your hands," which would restrict it individually; nor is it "lift up the hands of those who are dejected," which would limit the exhortation to a ministry unto others. Worded as it is there is a double reference: it is a call to the individual Christian to persevering activity, and it is an exhortation for him to seek the well being of his fellow-Christians. That our text has a reference to our seeking to encourage and strengthen fellow-pilgrims is clear from a comparison of Job 4:3, 4 and Isaiah 35:3, 4, with which 1 Thessalonians 5:14 may be compared. The best way for the individual Christian to strengthen the hands of his feeble fellows is by setting before them a worthy example of faith, courage, and steadfastness. In addition, he is to pray for them, speak words of encouragement, remind them of God’s promises, relate to them His gracious dealings and powerful deliverances in his own life.

"And make straight paths for your feet." The previous verse concerns the inward frame and spirit of the believer’s mind; this one has respect to his outward conduct. As Barnes has well pointed out, the term used here signifies "straight" horizontally, that is level and plain, all obstacles are to be removed so that we do not stumble and fall—cf. Proverbs 4:25-27. The word for "paths" is derived from one meaning "a wheel" and signifies here "the marks made by a wheel"—it is paths marked out for others, leaving the tracks which may be followed by them. The reference, then, is to the believer so manifesting his course that his fellows may see and follow it. The Christian course is exemplary, that is, it is one which impresses and influences others. How very careful should we be then as to our conduct!

Here, then, is an exhortation unto the Christian to see well to his walk, which means the regulating of all his actions by the revealed will of God, to be obedient unto the Divine precepts, to follow not the ways and fashions of an evil world, but to cleave to the narrow way, and turn not aside from the Highway of Holiness. "It is our duty not only to be found in the ways of God in general but to take care that we walk carefully, circumspectly, uprightly and diligently in them. Hereon depends our own peace, and all our usefulness toward others. It is a sad thing when some men’s walk in the ways of God shall deter others from them or turn them out of them" (John Owen).

"And make straight paths for your feet." A most timely word for us today when iniquity abounds and the love of many waxes cold, when the poor and afflicted in Zion stand in need of all the godly encouragement they can obtain. We are surrounded by a "crooked generation," both of professing and profane, whose evil ways we are but too apt to learn; we are beset on every hand by temptations to turn aside into what Bunyan termed "By-path Meadow," to enter paths which God has prohibited, to feed on pride and indulge our lusts. How the heart of the mature Christian aches for the lambs of Christ’s flock, and how it behooves him to walk softly and carefully lest he put some stumbling-block in their way. Solemn indeed is "As for such as turn aside unto their crooked ways, the Lord shall lead them forth with the workers of iniquity" (Ps. 125:5), and also "They have made them crooked paths: whosoever goeth therein shall not know peace" (Isa. 59:8).

"Lest that which is lame be turned out of the way." The word "lest" is a translation of two Greek words, "that not." It is a word of caution and prevention, warning each of us that carelessness as to our own walk is likely to have an ill effect upon weaker Christians. The word "lame" is transferred from the body to some defect of our graces which unfits the soul for the discharge of Christian duty: one who is lame is ill-capacitated to run in a race, and one who is lacking in courage, zeal, and perseverance is ill-fitted to fight the good fight of faith. Walk carefully then, my brother, if for no reason than for the sake of the feebler saints. Backslidden Christians are the plague of the church: inconsistencies in God’s people spread discouragements among weak believers.

There are always some "lame" sheep in God’s earthly flock. While there are some Christians with strong and vigorous faith, so that they "mount up with wings as eagles, run and are not weary," and make steady progress in practical holiness, all are not so highly favored. In most families of any size there is one frail and sickly member; so it is in the various branches of the Household of Faith. Some are constitutionally gloomy, temperamentally vacillating, physically infirm, and these have a special claim upon the strong. They are not to be snubbed and shunned: they need an example of cheerfulness set before them, wise counsel given to them, their arms supported by prayer and love’s solicitude for their good. Whatever is weak in their faith and hope, whatever tends to dishearten and discourage them, should be carefully attended to, so far as lies in our power. A stitch in time saves nine: many a sheep might have been kept from falling into the ditch, had one with a shepherd’s heart gone after it at the first sign of straying.

"But let it rather be healed." "Heal" signifies to correct that which is amiss. It is the recovering of a lapsed one which is here in view. Instead of despising sickly Christians, exercise love’s sympathy toward them. While we should be thankful if God has granted us healthy graces, we must beware of presumption: "If a man be overtaken in a fault, ye which are spiritual restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted" (Gal. 6:1). To those groaning under the burden of sin, tell them of the sufficiency of Christ’s blood. To those fearful about the future, remind them of God’s faithfulness. To those who are despondent, seek to cheer by citing some of God’s precious promises. Study the holy art of speaking a word in season to the needy. You will be of great value to the church if you develop a spirit of compassion and the gift of lifting up those fallen by the wayside."