Hebrews 12:1-3

Commentary on Hebrews — John Calvin

1. Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay
aside every weight, and the sin which doth so easily beset us, and let us run with patience the
race that is set before us,

1. Proinde nos quoque quum tanta circumdati simus nube testium, deposito omni onere et
peccato quod nos circumstat, per patientiam curramus proposito nobis certamine;

2. 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.

2. Intuentes in principem et perfectorem fidei Iesum, qui pro guidio sibi proposito, pertulit
crucem, ignominia contempta, et in dextera throni Dei consedit:

3. For consider him that endured such contradiction of sinners against himself, lest ye be wearied
and faint in your minds.

3. Ac reputate quis hic fuerit qui tantam in se sustinuit ab impiis contradictionem, ut ne

fatigemini animabus vestris soluti.

1. Wherefore, seeing we also, etc. This conclusion is, as it were, an epilogue to the former
chapter, by which he shows the end for which he gave a catalogue of the saints who excelled in
faith under the Law, even that every one should be prepared to imitate them; and he calls a large
multitude metaphorically a cloud, for he sets what is dense in opposition to what is thinly
scattered. [242] Had they been a few in number, yet they ought to have roused us by their
example; but as they were a vast throng, they ought more powerfully to stimulate us.

He says that we are so surrounded by this dense throng, that wherever we turn our eyes many
examples of faith immediately meet us. The word witnesses I do not take in a general sense, as
though he called them the martyrs of God, and I apply it to the case before us, as though he had
said that faith is sufficiently proved by their testimony, so that no doubt ought to be entertained;
for the virtues of the saints are so many testimonies to confirm us, that we, relying on them as
our guides and associates, ought to go onward to God with more alacrity.

Let us lay aside every weight, or every burden, etc. As he refers to the likeness of a race, he bids
us to be lightly equipped; for nothing more prevents haste than to be encumbered with burdens.
Now there are various burdens which delay and impede our spiritual course, such as the love of
this present life, the pleasures of the world, the lusts of the flesh, worldly cares, riches also and
honors, and other things of this kind. Whosoever, then, would run in the course prescribed by
Christ, must first disentangle himself from all these impediments, for we are already of ourselves
more tardy than we ought to be, so no other causes of delay should be added.

We are not however bidden to cast away riches or other blessings of this life, except so far as
they retard our course for Satan by these as by toils retains and impedes us.

Now, the metaphor of a race is often to be found in Scripture; but here it means not any kind of
race, but a running contest, which is wont to call forth the greatest exertions. The import of what
is said then is, that we are engaged in a contest, even in a race the most celebrated, that many
witnesses stand around us, that the Son of God is the umpire who invites and exhorts us to secure
the prize, and that therefore it would be most disgraceful for us to grow weary or inactive in the
midst of our course. And at the same time the holy men whom he mentioned, are not only
witnesses, but have been associates in the same race, who have beforehand shown the way to us;
and yet he preferred calling them witnesses rather than runners, in order to intimate that they are
not rivals, seeking to snatch from us the prize, but approves to applaud and hail our victory; and
Christ also is not only the umpire, but also extends his hand to us, and supplies us with strength
and energy; in short, he prepares and fits us to enter on our course, and by his power leads us on
to the end of the race.

And the sin which does so easily beset us, or, stand around us, etc. This is the heaviest burden
that impedes us. And he says that we are entangled, in order that we may know, that no one is fit
to run except he has stripped off all toils and snares. He speaks not of outward, or, as they say, of
actual sin, but of the very fountain, even concupiscence or lust, which so possesses every part of
us, that we feel that we are on every side held by its snares. [243]

Let us run with patience, etc. By this word patience, we are ever reminded of what the Apostle
meant to be mainly regarded in faith, even that we are in spirit to seek the kingdom of God,
which is invisible to the flesh, and exceeds all that our minds can comprehend; for they who are
occupied in meditating on this kingdom can easily disregard all earthly things. He thus could not
more effectually withdraw the Jews from their ceremonies, than by calling their attention to the
real exercises of faith, by which they might learn that Christ's kingdom is spiritual, and far
superior to the elements of the world.

2. Who for the joy that was set before him, etc. Though the expression in Latin is somewhat
ambiguous, yet according to the words in Greek the Apostle's meaning is quite clear; for he
intimates, that though it was free to Christ to exempt himself from all trouble and to lead a happy
life, abounding in all good things, he yet underwent a death that was bitter, and in every way
ignominious. For the expression, for joy, is the same as, instead of joy; and joy includes every
kind of enjoyment. And he says, set before him, because the power of availing himself of this joy
was possessed by Christ, had it so pleased him. At the same time if any one thinks that the
preposition anti denotes the final cause, I do not much object; then the meaning would be, that
Christ refused not the death of the cross, because he saw its blessed issue. I still prefer the former
exposition. [244]

But he commends to us the patience of Christ on two accounts, because he endured a most bitter
death, and because he despised shame. He then mentions the glorious end of his death, that the
faithful might know that all the evils which they may endure will end in their salvation and glory,
provided they follow Christ. So also says James, "Ye have heard of the patience of Job, and ye
know the end." (James 5:11.) Then the Apostle means that the end of our sufferings will be the
same with those of Christ, according to what is said by Paul, "If we suffer with him, we shall
also reign together." (Romans 8:17.)

3. For consider him, etc. He enforces his exhortation by comparing Christ with us; for if the Son
of God, whom it behaves all to adore, willingly underwent such severe conflicts, who of us
should dare to refuse to submit with him to the same? For this one thought alone ought to be
sufficient to conquer all temptations, that is, when we know that we are companions or associates
of the Son of God, and that he, who was so far above us, willingly came down to our condition,
in order that he might animate us by his own example; yea, it is thus that we gather courage,
which would otherwise melt away, and turn as it were into despair.