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12.Wherefore, lift up, etc. After having taught us that God regards our salvation when he chastises us, he then exhorts us to exert ourselves vigorously; for nothing will more weaken us and more fully discourage us than through the influence of a false notion to have no taste of God’ grace in adversities. There is, therefore, nothing more efficacious to raise us up than the intimation that God is present with us, even when he afflicts us, and is solicitous about our welfare. But in these words he not only exhorts us to bear afflictions with courage, but also reminds us that there is no reason for us to be supine and slothful in performing our duties; for we find more than we ought by experience how much the fear of the cross prevents us to serve God as it behooves us. Many would be willing to profess their faith, but as they fear persecution, hands and feet are wanting to that pious feeling of the mind. Many would be ready to contend for God’ glory, to defend what is good and just in private and in public, and to do their duties to God and their brethren; but as danger arises from the hatred of the wicked, as they see that troubles, and those many, are prepared for them, they rest idly with their hands as it were folded.
Were then this extreme fear of the cross removed, and were we prepared for endurance, there would be nothing in us not fitted and adapted for the work of doing God’ will. This, then, is what the Apostle means here, “ have your hands,” he says, “ down and your knees feeble, because ye know not what real consolation there is in adversity; hence ye are slow to do your duty: but now as I have shown how useful to you is the discipline of the cross, this doctrine ought to put new vigor in all your members, so that you may be ready and prompt, both with your hands and feet, to follow the call of God.” Moreover, he seems to allude to a passage in Isaiah, (Isa_35:3;) and there the Prophet commands godly teachers to strengthen trembling knees and weak hands by giving them the hope of favor; but the Apostle bids all the faithful to do this; for since this is the benefit of the consolation which God offers to us, then as it is the office of a teacher to strengthen the whole Church, so every one ought, by applying especially the doctrine to his own case, to strengthen and animate himself. (252)
(252) The words are neither from the Hebrew nor from the Septuagint, but the order is more according to the former than the latter. The Hebrew is “ ye up the relaxed hands, and the tottering knees invigorate;” and the Sept., “ strong, ye relaxed hands and paralyzed knees.” The literal rendering of this passage is, “ the enfeebled (or relaxed) hands and the paralyzed knees restore; i.e., to their former vigor, so that you may contend with your enemies and your trials and run your race.” They had before acted nobly as it is stated in Heb_10:32; he now exhorts them to recover their former vigor and strength. It is rendered by Macknight, “ to their right position.” The verb ἀνορθόω literally means no doubt to make straight again, and is so used in Luk_13:13; but it has also the meaning of renewing or restoring to a former state, or of rebuilding. See Act_15:16. And in this sense Schleusner takes it in this passage. It is used in the Sept. in the sense of establishing confirming, making firm or strong. See Jer_10:12. Hence Stuart gives this version,—
“ the weak hands and the feeble knees.”
But the idea of repairing, or restoring or reinvigorating, gives the passage the most emphatic meaning. The Apostle in this instance only borrows some of the words from Isaiah, and accommodates them to his own purpose. — Ed.