contrasted with ejkluqevnte" ). So it may be that those who, like the Hebrews, had begun well are unable to sustain the long stress of the conflict.
For the use of ejkluvesqai see Heb. 12:5; Gal. 6:9; Matt. 15:32. The rhythm of the sentence seems to be decisive for the connexion of tai'" y. uJ. with ejkluovmenoi . Comp. Polyb. 20.4 ajnevpeson tai'" y. Kavmnein is used absolutely James 5:15.
Theophylact gives the general sense very happily: to; ajnalogivsasqai to;n Cristo;n tonwvsei hJmw'n ta;" yuca;" kai; neurwvsei kai; oujk ejavsei ejkleluvsqai kai; ajpagoreu'sai pro;" ta;" qlivyei" .
Heb. 12:4. ou[pw ... ajntikatevsthte ...] The sufferings of the Hebrews are contrasted with those of Christ. Their struggle had not yet been to death. At the same time it is implied ( ou[pw ) that they must be prepared for a deadly encounter.
The statement is in no way opposed to the view that the Epistle was addressed to a Palestinian Church out of which St Stephen and St James had suffered martyrdom. The recollection of what these early witnesses had borne would in fact add point to this exhortation to the second generation of the Church.
pro;" th;n aJm. ajntagwn.
] The conflict of the Hebrews is spoken of as a conflict with sin rather than sinners (12:3), in order to emphasise its essential character (even believers are sinners) and to include its various forms. Christians had to contend primarily with open enemies whose assaults seem to be contemplated here in
mevcri" ai{mato"
. At the same time there is an inward struggle which cannot be wholly overlooked, though this did not involve literally a resistance to blood.
There is no authority for giving a metaphorical sense to mevcri" ai{mato" (to the uttermost), and such a sense would be pointless here. Comp. 2 Macc. 13:14. The words of Phil. 2:1 mevcri qanavtou seem to be present to the thoughts of the writer.
Both the words
ajntikatasth'nai
and
ajntagwnivzesqai
are classical, but the latter does not occur elsewhere in the Greek Scriptures. The balance of the sentence requires
pro;" th;n aJm.
to be taken with
ajntagwnizovmenoi
. The imagery of the arena still floats before the writer's mind. For the simple
ajgwnivzesqai
see 1 Tim. 6:12; 2 Tim. 4:7 (1 Cor. 9:25);
ejpagwnivzesqai
Jude
5.
The personification of sin ( ajntagwniz. pro;" aJm. ) is natural and common: James 1:15; Rom. 6:12 ff. jAntikatevsthte oi|on eij" paravtaxin, eij" povlemon, wJ" kai; th'" aJmartiva" ajnqestwvsh" (OEcum.). Sin is one whether it shew itself within, in the Christian himself (v. 1), or without, as here, in his adversaries.
For the difference between hJ aJmartiva and aJmartiva see Heb. 3:13; 12:1 ( hJ aJm. ) and 4:15; 9:26 note, 28; 10:6, 8, 18; 11:25; 13:11 ( aJm. ). See also Additional Note on 1:3.
Heb. 12:5.
kai; ejklevlhsqe th'" parakl.
...]
and have ye forgotten the
exhortation
(Vulg.
consolationis)..?
It is doubtful whether the sentence is to be taken interrogatively or affirmatively (
and ye have forgotten
). The former interpretation gives the most forcible sense. The question pleads against the forgetfulness which it implies; and still it is in form less severe than a statement.