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on the one side as opposed to all earthly states and institutions, and on the other as absorbing and transforming them, finds frequent expression in early writers: Clem. ad Cor. 1.2, 54; Poly c. 5; Herm. Sim. 1.1; Ep. ad Diogn. 5; Clem. Al. Strom. 4.174.

4. The vision of the fulness of the Christian Society (Heb. 12:22 f.).

The full realisation of the Christian povli" lies still in the future, but meanwhile the believer is allowed to contemplate its glories in contrast with the terrors of the legislation from Sinai. See notes on the passage.

5. The Christian Society as a present kingdom (Heb. 12:28).

One further image is used of the Christian Society, which is not derived from Greek or Roman thought, but from the monarchies of the East. Believers receive from the hands of God ‘a kingdom which cannot be shaken’ (12:28). The figure appears to include a twofold idea. They are under a sovereignty of infinite wisdom, and they are also themselves kings (comp. Rev. 1:6; 5:10 basileivan ). The Society which is established has an office towards the nations. The kingdom of Christ is a kingdom of kings, who in turn ruling in His name, bring all people under His sway.

The thought lies in the first proclamation of the Gospel (Matt. 3:2; 4:17). It was the topic of the teaching of the Risen Lord (Acts 1:3); and it forms the substance of the latest apostolic teaching recorded in the Acts (Acts 28:31). Its present symbol is the Cross (John 12:32), which points to the way of true dominion, when the single ruler gives himself for his people and does not use his people for selfish ends. ‘He who bears the reproach of his country shall be called the lord of the land, and he who bears the calamities of his country shall be called the king of the world.’ The unconscious prophecy of the Chinese teacher has found its fulfilment; and the truth is committed to Christians that it may be embodied.

iii. The general application of the lessons of the past to the present season of trial (Hebrews 12)

The consideration of the past victories of Faith suggests three main lines of thought which are pursued in this chapter. (1) 12:1-13. The virtue of discipline.
(2) 12:14-17. The necessity of peace and purity.
(3) 12:18-29. The character and obligations of the New Covenant.
(1) 12:1-13. The virtue of discipline. The teaching on the virtue of discipline falls into two parts, (
a ) The motive to endurance in suffering (12:1, 2); and ( b ) The measure and end of suffering (12:3-13).

( a ) The motive to endurance in suffering (12:1, 2). Christians in one sense had entered on the inheritance of the promises for which the fathers had waited (11:39); but the full enjoyment of possession was still delayed. In such a case the example of the earlier heroes of faith was of prevailing power. With less encouragement than the Hebrew Christians enjoyed they had conquered. They had looked to a Christ imaged


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