Wherefore - This is an inference drawn from the examples produced in the preceding chapter, and on this account both should be read in connection.
Compassed about - Here is another allusion to the Olympic games: the agonistae, or contenders, were often greatly animated by the consideration that the eyes of the principal men of their country were fixed upon them; and by this they were induced to make the most extraordinary exertions.
Cloud of witnesses - Νεφος μαρτυρων . Both the Greeks and Latins frequently use the term cloud, to express a great number of persons or things; so in Euripides, Phoeniss. ver. 257: νεφος ασπιδων πυκνον, a dense cloud of shields; and Statius, Thebiad., lib. ix., ver. 120: jaculantum nubes, a cloud of spearmen. The same metaphor frequently occurs.
Let us lay aside every weight - As those who ran in the Olympic races would throw aside every thing that might impede them in their course; so Christians, professing to go to heaven, must throw aside every thing that might hinder them in their Christian race. Whatever weighs down our hearts or affections to earth and sense is to be carefully avoided; for no man, with the love of the world in his heart, can ever reach the kingdom of heaven.
The sin which doth so easily beset - Ευπεριστατον ἁμαρτιαν· The well circumstanced sin; that which has every thing in its favor, time, and place, and opportunity; the heart and the object; and a sin in which all these things frequently occur, and consequently the transgression is frequently committed. Ευπεριστατος is derived from ευ, well, περι, about, and ἱστημι, I stand; the sin that stands well, or is favorably situated, ever surrounding the person and soliciting his acquiescence. What we term the easily besetting sin is the sin of our constitution, the sin of our trade, that in which our worldly honor, secular profit, and sensual gratification are most frequently felt and consulted. Some understand it of original sin, as that by which we are enveloped in body, soul, and spirit. Whatever it may be, the word gives us to understand that it is what meets us at every turn; that it is always presenting itself to us; that as a pair of compasses describe a circle by the revolution of one leg, while the other is at rest in the center, so this, springing from that point of corruption within, called the carnal mind, surrounds us in every place; we are bounded by it, and often hemmed in on every side; it is a circular, well fortified wall, over which we must leap, or through which we must break. The man who is addicted to a particular species of sin (for every sinner has his way) is represented as a prisoner in this strong fortress.
In laying aside the weight, there is an allusion to the long garments worn in the eastern countries, which, if not laid aside or tucked up in the girdle, would greatly incommode the traveler, and utterly prevent a man from running a race. The easily besetting sin of the Hebrews was an aptness to be drawn aside from their attachment to the Gospel, for fear of persecution.
Let us run with patience the race - Τρεχωμεν τον προκειμενον ἡμιν αγωνα· Let us start, run on, and continue running, till we get to the goal. This figure is a favourite among the Greek writers; so Euripides, Alcest., ver. 489: Ου τον δ 'αγωνα πρωτον αν δραμοιμ 'εγω· This is not the first race that I shall run. Id. Iphig. in Aulid., ver. 1456: Δεινους αγωνας δια σε κεινον δει δραμειν· He must run a hard race for thee. This is a race which is of infinite moment to us: the prize is ineffably great; and, if we lose it, it is not a simple loss, for the whole soul perishes.
Wherefore - In view of what has been said in the previous chapter.
Seeing we also are encompassed about with so great a cloud of witnesses - The apostle represents those to whom he had referred in the previous chapter, as looking on to witness the efforts which Christians make, and the manner in which they live. There is allusion here, doubtless, to the ancient games. A great multitude of spectators usually occupied the circular seats in the amphitheater, from which they could easily behold the combatants; see the notes on 1 Corinthians 9:24-27. In like manner, the apostle represents Christians as encompassed with the multitude of worthies to whom he had referred in the previous chapter. It cannot be fairly inferred from this that he means to say that all those ancient worthies were actually looking at the conduct of Christians, and saw their conflicts. It is a figurative representation, such as is common, and means that we ought to act as if they were in sight, and cheered us on. How far the spirits of the just who are departed from this world are permitted to behold what is done on earth - if at all - is not revealed in the Scriptures. The phrase, “a cloud of witnesses,” means many witnesses, or a number so great that they seem to be a cloud. The comparison of a multitude of persons to a cloud is common in the classic writers; see Homer II. 4:274,23:133; Statius 1:340, and other instances adduced in Wetstein, in loc.; compare notes on 1 Thessalonians 4:17.
Let us lay aside every weight - The word rendered “weight” - ὄγκον ogkon- means what is crooked or hooked, and thence any thing that is attached or suspended by a hook that is, by its whole weight, and hence means weight; see “Passow.” It does not occur elsewhere in the New Testament. The word is often used in the classic writers in the sense of swelling, tumour, pride. Its usual meaning is that of weight or burden, and there is allusion here, doubtless, to the runners in the games who were careful not to encumber themselves with anything that was heavy. Hence, their clothes were so made as not to impede their running, and hence, they were careful in their training not to overburden themselves with food, and in every way to remove what would be an impediment or hindrance. As applied to the racers it does not mean that they began to run with anything like a burden, and then threw it away - as persons sometimes aid their jumping by taking a stone in their hands to acquire increased momentum - but that they were careful not to allow anything that would be a weight or an encumbrance.
As applied to Christians it means that they should remove all which would obstruct their progress in the Christian course. Thus, it is fair to apply it to whatever would be an impediment in our efforts to win the crown of life. It is not the same thing in all persons. In one it may be pride; in another vanity; in another worldliness; in another a violent and almost ungovernable temper; in another a corrupt imagination; in another a heavy, leaden, insensible heart; in another some improper and unholy attachment. Whatever it may be, we are exhorted to lay it aside, and this general direction may be applied to anything which prevents our making the highest possible attainment in the divine life. Some persons would make much more progress if they would throw away many of their personal ornaments; some, if they would disencumber themselves of the heavy weight of gold which they are endeavoring to carry with them. So some very light objects, in themselves considered, become material encumbrances. Even a feather or a ring - such may be the fondness for these toys - may become such a weight that they will never make much progress toward the prize.
And the sin which doth so easily beset us - The word which is here rendered “easily beset” - εὐπερίστατον euperistaton- “euperistaton” - does not occur elsewhere in the New Testament. It properly means, “standing well around;” and hence, denotes what is near, or at hand, or readily occurring. So Chrysostom explains it. Passow defines it as meaning “easy to encircle.” Tyndale renders it “the sin that hangeth on us.” Theodoret and others explain the word as if derived from περίστασις peristasis- a word which sometimes means affliction, peril - and hence, regard it as denoting what is full of peril, or the sin which so easily subjects one to calamity. Bloomfield supposes, in accordance with the opinion of Grotius, Crellius, Kype, Kuinoel, and others, that it means “the sin which especially winds around us, and hinders our course,” with allusion to the long Oriental garments. According to this, the meaning would be, that as a runner would be careful not to encumber himself with a garment which would be apt to wind around his legs in running, and hinder him, so it should be with the Christian, who especially ought to lay aside everything which resembles this; that is, all sin, which must impede his course. The former of these interpretations, however, is most commonly adopted, and best agrees with the established sense of the word. It will then mean that we are to lay aside every encumbrance, particularly or especially - for so the word καὶ kai“and,” should be rendered here “the sins to which we are most exposed.” Such sins are appropriately called “easily besetting sins.” They are those to which we are particularly liable. They are such sins as the following:
(1) Those to which we are particularly exposed by our natural temperament, or disposition. In some this is pride, in others indolence, or gaiety, or levity, or avarice, or ambition, or sensuality.
(2) those in which we freely indulged before we became Christians. They will be likely to return with power, and we are far more likely from the laws of association, to fall into them than into any other. Thus, a man who has been intemperate is in special danger from that quarter; a man who has been an infidel, is in special danger of scepticism: one who has been avaricious, proud, frivolous, or ambitious, is in special danger, even after conversion, of again committing these sins.
(3) sins to which we are exposed by our profession, by our relations to others, or by our situation in life. They whose condition will entitle them to associate with what are regarded as the more elevated classes of society, are in special danger of indulging in the methods of living, and of amusement that are common among them; they who are prospered in the world are in danger of losing the simplicity and spirituality of their religion; they who hold a civil office are in danger of becoming mere politicians, and of losing the very form and substance of piety.
(4) sins to which we are exposed from some special weakness in our character. On some points we may be in no danger. We may be constitutionally so firm as not to be especially liable to certain forms of sin. But every man has one or more weak points in his character; and it is there that he is particularly exposed. A bow may be in the main very strong. All along its length there may be no danger of its giving way - save at one place where it has been made too thin, or where the material was defective - and if it ever breaks, it will of course be at that point. That is the point, therefore, which needs to be guarded and strengthened. So in reference to character. There is always some weak point which needs specially to be guarded, and our principal danger is there. Self-knowledge, so necessary in leading a holy life, consists much in searching out those weak points of character where we are most exposed; and our progress in the Christian course will be determined much by the fidelity with which we guard and strengthen them.
And let us run with patience the race that is set before us. - The word rendered “patience” rather means in this place, perseverance. We are to run the race without allowing ourselves to be hindered by any obstructions, and without giving out or fainting in the way. Encouraged by the example of the multitudes who have run the same race before us, and who are now looking out upon us from heaven, where they dwell, we are to persevere as they did to the end.
It was this singlehearted purpose to win the race for eternal life that Paul longed to see revealed in the lives of the Corinthian believers. He knew that in order to reach Christ's ideal for them, they had before them a life struggle from which there would be no release. He entreated them to strive lawfully, day by day seeking for piety and moral excellence. He pleaded with them to lay aside every weight and to press forward to the goal of perfection in Christ. AA 315.1
Paul pointed the Corinthians to the experience of ancient Israel, to the blessings that rewarded their obedience, and to the judgments that followed their transgressions. He reminded them of the miraculous way in which the Hebrews were led from Egypt under the protection of the cloud by day and the pillar of fire by night. Thus they were safely conducted through the Red Sea, while the Egyptians, essaying to cross in like manner, were all drowned. By these acts God had acknowledged Israel as His church. They “did all eat the same spiritual meat; and did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ.” The Hebrews, in all their travels, had Christ as a leader. The smitten rock typified Christ, who was to be wounded for men's transgressions, that the stream of salvation might flow to all. AA 315.2
Notwithstanding the favor that God showed to the Hebrews, yet because of their lust for the luxuries left behind in Egypt, and because of their sin and rebellion, the judgments of God came upon them. The apostle enjoined the Corinthian believers to heed the lesson contained in Israel's experience. “Now these things were our examples,” he declared, “to the intent we should not lust after evil things, as they also lusted.” He showed how love of ease and pleasure had prepared the way for sins that called forth the signal vengeance of God. It was when the children of Israel sat down to eat and drink, and rose up to play, that they threw off the fear of God, which they had felt as they listened to the giving of the law; and, making a golden calf to represent God, they worshiped it. And it was after enjoying a luxurious feast connected with the worship of Baalpeor, that many of the Hebrews fell through licentiousness. The anger of God was aroused, and at His command “three and twenty thousand” were slain by the plague in one day. AA 315.3
Read in context »The Bible contains all that is needful for the saving of the soul, and at the same time it is adapted to strengthen and discipline the mind. Used as a textbook in our schools, it will be found far more effective than any other book in guiding wisely in the affairs of this life, as well as in aiding the soul to climb the ladder that reaches to heaven. The Bible gives the true seeker an advanced mental drill; he comes from the contemplation of divine things with his faculties enriched. Self is humbled, while God and His truth are exalted. It is because men are unacquainted with the truths of the Bible that there is so much lifting up of man and so little honor given to God. CT 448.1
In searching the pages of God's word, we move through scenes majestic and eternal. We behold Jesus, the Son of God, coming to our world and engaging in the mysterious conflict that discomfited the powers of darkness. How wonderful, how almost incredible, it is that the infinite God would consent to the humiliation of His only-begotten Son! Let students contemplate this great thought. They will not come from such contemplation without being elevated, purified, ennobled. CT 448.2
Read in context »We must be sanctified through the truth, be wholly consecrated to God, and so live out our holy profession that the Lord can shed increasing light upon us, and that we may see light in His light, and be strengthened with His strength. Every moment that we are not on our watch we are liable to be beset by the enemy and are in great danger of being overcome by the powers of darkness. Satan commissions his angels to be vigilant and overthrow all they can; to find out the waywardness and besetting sins of those who profess the truth, and throw darkness around them, that they may cease to be watchful, take a course that will dishonor the cause they profess to love, and bring sorrow upon the church. The souls of these misguided, unwatchful ones grow darker, and the light of heaven fades from them. They cannot discover their besetting sins, and Satan weaves his net about them, and they are taken in his snare. EW 105.1
God is our strength. We must look to Him for wisdom and guidance, and keeping in view His glory, the good of the church, and the salvation of our own souls, we must overcome our besetting sins. We should individually seek to obtain new victory every day. We must learn to stand alone and depend wholly upon God. The sooner we learn this the better. Let each one find out where he fails, and then faithfully watch that his sins do not overcome him, but that he gets the victory over them. Then can we have confidence toward God, and great trouble will be saved the church. EW 105.2
The messengers of God, as they leave their homes to labor for the salvation of souls, spend much of their time in laboring for those who have been in the truth for years, but who are still weak, because they needlessly let loose the reins, cease watching over themselves, and, I sometimes think, tempt the enemy to tempt them. They get into some petty difficulty and trial, and the time of the servants of the Lord is spent to visit them. They are held hours and even days, and their souls are grieved and wounded by hearing little difficulties and trials talked over, each magnifying his own grievances to make them look as serious as possible, for fear the servants of God will think them too small to be noticed. Instead of depending on the Lord's servants to help them out of these trials, they should break down before God and fast and pray until the trials are removed. EW 105.3
Read in context »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. Hebrews 12:1. FLB 369.1
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