Hebreo 12:2

Filipino Cebuano Bible

2 nga magatutok kang Jesus nga mao ang mag-uugmad ug maghihingpit sa atong pagtoo, nga tungod sa kalipay nga gibutang sa iyang atubangan miantus sa krus, sa walay pagsapayan sa pagkamakauulaw niini, ug karon nagalingkod siya diha sa too sa trono sa Dios.

Bible Verse Review
  from Treasury of Scripure Knowledge

Looking: Hebrews 12:3, Hebrews 9:28, Isaiah 8:17, Isaiah 31:1, Isaiah 45:22, Micah 7:7, Zechariah 12:10, John 1:29, John 6:40, John 8:56, Philippians 3:20, 2 Timothy 4:8, Titus 2:13, 1 John 1:1-3, Jude 1:21

the author: or, the beginner, Hebrews 2:10, Mark 9:24, Luke 17:5, Acts 5:31,*Gr: Revelation 1:8, Revelation 1:11, Revelation 1:17, Revelation 2:8

finisher: Hebrews 7:19, Hebrews 10:14,*Gr: Psalms 138:8, 1 Corinthians 1:7, 1 Corinthians 1:8, Philippians 1:6

for: Hebrews 2:7-9, Hebrews 5:9, Psalms 16:9-11, Isaiah 49:6, Isaiah 53:10-12, Luke 24:26, John 12:24, John 12:32, John 13:3, John 13:31, John 13:32, John 17:1-4, Acts 2:25, Acts 2:26, Acts 2:36, Philippians 2:8-11, 1 Peter 1:11

endured: Hebrews 10:5-12, Matthew 16:21, Matthew 20:18, Matthew 20:19, Matthew 20:20, Matthew 20:28, Matthew 27:31-50, Mark 14:36, John 12:27, John 12:28, Ephesians 2:16, Ephesians 5:2, Titus 2:14, 1 Peter 2:24, 1 Peter 3:18

despising: Hebrews 10:33, Hebrews 11:36, Psalms 22:6-8, Psalms 69:19, Psalms 69:20, Isaiah 49:7, Isaiah 50:6, Isaiah 50:7, Isaiah 53:3, Matthew 26:67, Matthew 26:68, Matthew 27:27-31, Matthew 27:38-44, Mark 9:12, Luke 23:11, Luke 23:35-39, Acts 5:41, 1 Peter 2:23, 1 Peter 4:14-16

and is: Hebrews 1:3, Hebrews 1:13, Hebrews 8:1, Psalms 110:1, 1 Peter 3:22

Reciprocal: Numbers 21:9 - when he 2 Samuel 6:22 - more vile 2 Samuel 11:11 - my lord 1 Chronicles 28:8 - in the sight Psalms 16:6 - in pleasant Psalms 19:5 - rejoiceth Psalms 21:1 - in thy Psalms 34:5 - They Psalms 45:8 - whereby Psalms 69:7 - shame Psalms 85:13 - shall set Psalms 87:5 - of Zion Psalms 109:25 - a reproach Psalms 109:28 - but let Song of Solomon 2:3 - my beloved Song of Solomon 5:7 - took Isaiah 42:4 - shall not Isaiah 49:4 - yet Isaiah 53:11 - see Isaiah 53:12 - poured Isaiah 62:5 - as the bridegroom rejoiceth Jeremiah 17:12 - General Jeremiah 20:18 - with Ezekiel 1:26 - the likeness of a Zechariah 4:9 - his hands Matthew 10:24 - General Matthew 22:44 - The Lord Matthew 25:21 - enter Matthew 26:29 - until Matthew 26:64 - the right Matthew 27:29 - platted Mark 8:38 - ashamed Mark 14:62 - the Son Mark 14:65 - General Mark 15:19 - they smote Mark 15:28 - General Mark 16:19 - he was Luke 1:42 - blessed is Luke 9:44 - these Luke 9:51 - that Luke 15:5 - rejoicing Luke 16:14 - derided Luke 19:28 - he went Luke 22:63 - mocked Luke 22:69 - on Luke 23:32 - General John 1:36 - Behold John 4:34 - and John 6:65 - that no John 10:4 - he goeth John 12:16 - when John 13:14 - I then John 14:31 - that the John 15:18 - General John 16:5 - I John 16:16 - because John 17:13 - come John 18:11 - the cup John 19:5 - Behold John 19:18 - General John 19:30 - It is Acts 2:28 - make Romans 8:34 - It is Christ Romans 14:9 - Christ 2 Corinthians 4:18 - we Galatians 3:23 - faith came Philippians 2:7 - made Philippians 2:9 - God Philippians 3:13 - and reaching Colossians 1:11 - unto Colossians 2:12 - the faith Colossians 3:1 - where 1 Thessalonians 2:2 - shamefully 2 Thessalonians 1:11 - the work 2 Thessalonians 3:5 - the patient waiting for Christ 1 Timothy 3:16 - received 2 Timothy 1:12 - I am 2 Timothy 2:3 - endure 2 Timothy 2:8 - Remember 2 Timothy 4:7 - I have finished Hebrews 4:14 - that is Hebrews 6:6 - an open Hebrews 6:18 - set Hebrews 6:20 - for Hebrews 7:26 - made Hebrews 9:24 - but Hebrews 11:27 - seeing Hebrews 12:4 - General Hebrews 13:22 - suffer 1 Peter 4:16 - let him not 1 John 4:17 - as Revelation 1:18 - was Revelation 7:15 - are

Gill's Notes on the Bible

Looking unto Jesus, the author and finisher of our faith,.... Not with bodily eyes, for at present he is not to be looked upon in this manner, but with the eye of the understanding, or with the eye of faith; for faith is a seeing of the Son; it is a spiritual sight of Christ, which is at first but glimmering, afterwards it increases, and is of a soul humbling nature; it is marvellous and surprising; it transforms into the image of Christ, and fills with joy unspeakable, and full of glory: a believer should be always looking to Christ, and off of every object, as the word here used signifies. Christ is to be looked unto as "Jesus", a Saviour, who being appointed and sent by God to be a Saviour, came, and is become the author of eternal salvation; and to him only should we look for it: he is able and willing to save; he is a suitable, complete, and only Saviour; and whoever look to him by faith shall be saved; and he is to be considered, and looked unto, as "the author and finisher of faith": he is the author or efficient cause of it; all men are by nature without it; it is not in the power of man to believe of himself; it is a work of omnipotence; it is an instance of the exceeding greatness of the power of God; and it is the operation of Christ, by his Spirit; and the increase of it is from him, Luke 17:5 and he is the finisher of it; he gives himself, and the blessings of his grace, to his people, to maintain and strengthen it; he prays for it, that it fail not; he carries on the work of faith, and will perform it with power; and brings to, and gives that which is the end of it, eternal life, or the salvation of the soul.

Who for the joy that was set before him; the word αντι, rendered "for"; sometimes signifies, in the room, or stead of, as in Matthew 2:22 and is so rendered here in the Syriac and Arabic versions; and then the sense is, that Christ instead of being in the bosom of the Father, came into this world; instead of being in the form of God, he appeared in the form of a servant; instead of the glory which he had with his Father from eternity, he suffered shame and disgrace; instead of living a joyful and comfortable life on earth, he suffered a shameful and an accursed death; and instead of the temporal joy and glory the Jews proposed to him, he endured the shame and pain of the cross: sometimes it signifies the end for which a thing is, as in Ephesians 5:31 and may intend that, for the sake of which Christ underwent so much disgrace, and such sufferings; namely, for the sake of having a spiritual seed, a numerous offspring with him in heaven, who are his joy, and crown of rejoicing; for the sake of the salvation of all the elect, on which his heart was set; and for the glorifying of the divine perfections, which was no small delight and pleasure to him. And to this agrees the Chaldee paraphrase of Psalms 21:1.

"O Lord, in thy power shall the King Messiah יחדי, "rejoice", and in thy redemption how greatly will he exult!''

And also because of his own glory as Mediator, which was to follow his sufferings, and which includes his resurrection from the dead, his exaltation at the right hand of God, and the whole honour and glory Christ has in his human nature; see Psalms 16:8 and with a view to all this, he endured the cross; which is to be taken not properly for that frame of wood, on which he was crucified; but, improperly, for all his sufferings, from his cradle to his cross; and particularly the tortures of the cross, being extended on it, and nailed unto it; and especially the death of the cross, which kind of death he endured to verify the predictions of it,

Psalms 22:16 and to show that he was made a curse for his people; and this being a Roman punishment, shows that the sceptre was taken from Judah, and therefore the Messiah must be come; and that Christ suffered for the Gentiles, as well as Jews: and this death he endured with great courage and intrepidity, with much patience and constancy, and in obedience to the will of his Father: despising the shame; of the cross; for it was an ignominious death, as well as a painful one; and as he endured the pain of it with patience, he treated the shame of it with contempt; throughout the whole of his life, he despised the shame and reproach that was cast upon him; and so he did at the time of his apprehension, and when upon his trial, and at his death, under all the ignominious circumstances that attended it; which should teach us not to be ashamed of the reproach of Christ, but count it an honour to be worthy to suffer shame for his name.

And is set down at the right hand of the throne of God; Which is in heaven; and is expressive of the majesty and glory of God; and of the honour done to Christ in human nature, which is not granted to any of the angels: here Christ sits as God's fellow, as equal to him, as God, and as having done his work as man, and Mediator; and this may assure us, that when we have run out our race, we shall sit down too, with Christ upon his throne, and be at rest.

Barnes' Notes on the Bible

Looking unto Jesus - As a further inducement to do this, the apostle exhorts us to look to the Saviour. We are to look to his holy life; to his patience and perseverance in trials; to what he endured in order to obtain the crown, and to his final success and triumph.

The author and finisher of our faith - The word “our” is not in the original here, and obscures the sense. The meaning is, he is the first and the last as an example of faith or of confidence in God - occupying in this, as in all other things, the pre-eminence, and being the most complete model that can be placed before us. The apostle had not enumerated him among those who had been distinguished for their faith, but he now refers to him as above them all; as a case that deserved to stand by itself. It is probable that there is a continuance here of the allusion to the Grecian games which the apostle had commenced in the previous verse. The word “author” - ἀρχηγὸν archēgon - (marg. beginner) - means properly the source, or cause of anything; or one who makes a beginning. It is rendered in Acts 3:15; Acts 5:31, “Prince”; in Hebrews 2:10, “Captain”; and in the place before us, “Author.”

It does not occur elsewhere in the New Testament. The phrase “the beginner of faith,” or the leader on of faith, would express the idea. He is at the head of all those who have furnished an example of confidence in God, for he was himself the most illustrious instance of it. The expression, then, does not mean properly that he produces faith in us, or that we believe because he causes us to believe - whatever may be the truth about that - but that he stands at the head as the most eminent example that can be referred to on the subject of faith. We are exhorted to look to him, as if at the Grecian games there was one who stood before the racer who had previously carried away every palm of victory; who had always been triumphant, and with whom there was no one who could be compared. The word “finisher” - τελειωτὴν teleiōtēn - corresponds in meaning with the word “author.” It means that he is the completer as well as the beginner; the last as well as the first.

As there has been no one hitherto who could be compared with him, so there will be no one hereafter; compare Revelation 1:8, Revelation 1:11. “I am Alpha and Omega, the beginning and the ending, the first and the last.” The word does not mean that he was the “finisher” of faith in the sense that he makes our faith complete or perfects it - whatever may be true about that - but that he occupies this elevated position of being beyond comparison above all others. Alike in the commencement and the close, in the beginning of faith, and in its ending, he stands pre-eminent. To this illustrious model we should look - as a racer would on one who had been always so successful that he surpassed all competitors and rivals. If this be the meaning, then it is not properly explained, as it is commonly (see Bloomfield and Stuart in loc.), by saying that the word here is synonymous with “rewarder,” and refers to the βραβευτὴς brabeutēs - or the distributor of the prize; compare notes on Colossians 3:15, There is no instance where the word is used in this sense in the New Testament (compare Passow), nor would such an interpretation present so beautiful and appropriate a thought as the one suggested above.

Who for the joy that was set before him - That is, who in view of all the honor which he would have at the right hand of God, and the happiness which he would experience from the consciousness that he had redeemed a world, was willing to bear the sorrows connected with the atonement.

Endured the cross - Endured patiently the ignominy and pain connected with the suffering of death on the cross.

Despising the shame - Disregarding the ignominy of such a mode of death. It is difficult for us now to realize the force of the expression, “enduring the shame of the cross,” as it was understood in the time of the Saviour and the apostles. The views of the world have changed, and it is now difficult to divest the “cross” of the associations of honor and glory which the word suggests, so as to appreciate the ideas which encompassed it then. There is a degree of dishonor which we attach to the guillotine, but the ignominy of a death on the cross was greater than that; there is disgrace attached to the block, but the ignominy of the cross was greater than that; there is a much deeper infamy attached to the gallows, but the ignominy of the cross was greater than that. And that word - the cross - which when now proclaimed in the ears of the refined, the intelligent, and even the frivolous, excites an idea of honor, in the ears of the people of Athens, of Corinth, and of Rome, excited deeper disgust than the word “gallows” does with us - for it was regarded as the appropriate punishment of the most infamous of mankind.

We can now scarcely appreciate these feelings, and of course the declaration that Jesus “endured the cross, despising the shame,” does not make the impression on our minds in regard to the nature of his sufferings, and the value of his example, which it should do. When we now think of the “cross,” it is not of the multitude of slaves, and robbers, and thieves, and rebels, who have died on it, but of the one great Victim, whose death has ennobled even this instrument of torture, and encircled it with a halo of glory. We have been accustomed to read of it as an imperial standard in war in the days of Constantine, and as the banner under which armies have marched to conquest; it is intermingled with the sweetest poetry; it is a sacred thing in the most magnificent cathedrals; it adorns the altar, and is even an object of adoration; it is in the most elegant engravings; it is worn by beauty and piety as an ornament near the heart; it is associated with all that is pure in love, great in self-sacrifice, and holy in religion. To see the true force of the expression here, therefore, it is necessary to divest ourselves of these ideas of glory which encircle the “cross,” and to place ourselves in the times and lands in which, when the most infamous of mankind were stretched upon it, it was regarded for such people as an appropriate mode of punishment. That infamy Jesus was willing to bear, and the strength of his confidence in God, his love for man, and the depth of his humiliation, was shown in the readiness and firmness with which he went forward to such a death.

And is set down at the right hand of the throne of God - Exalted to the highest place of dignity and honor in the universe; Mark 16:19 note; Ephesians 1:20-22 notes. The sentiment here is, “Imitate the example of the great Author of our religion. He, in view of the honor and joy before him, endured the most severe sufferings to which the human frame can be subjected, and the form of death which is regarded as the most shameful. So amidst all the severe trials to which you are exposed on account of religion, patiently endure all - for the glorious rewards, the happiness and the triumph of heaven, are before you.”

Clarke's Notes on the Bible

Verse Hebrews 12:2. Looking unto Jesus — αφορωντες. Looking off and on, or from and to; looking off or from the world and all secular concerns to Jesus and all the spiritual and heavenly things connected with him. This is still an allusion to the Grecian games: those who ran were to keep their eyes fixed on the mark of the prize; they must keep the goal in view. The exhortation implies, 1. That they should place all their hope and confidence in Christ, as their sole helper in this race of faith. 2. That they should consider him their leader in this contest and imitate his example.

The author and finisher of - faith — αρχηγος, translated here author, signifies, in general, captain or leader, or the first inventor of a thing; see Hebrews 2:10. But the reference seems to be here to the βραβευς, or judge in the games, whose business it was to admit the contenders, and to give the prize to the conqueror. Jesus is here represented as this officer; every Christian is a contender in this race of life, and for eternal life. The heavenly course is begun under Jesus; and under him it is completed. He is the finisher, by awarding the prize to them that are faithful unto death. Thus he is the author or the judge under whom, and by whose permission and direction, according to the rules of the heavenly race, they are permitted to enter the lists, and commence the race, and he is the finisher, τελειωτης, the perfecter, by awarding and giving the prize which consummates the combatants at the end of the race.

Who, for the joy that was set before him — The joy of fulfilling the will of the Father, Psalms 40:6-8, c., in tasting death for every man and having endured the cross and despised the shame of this ignominious death, He is set down at the right hand of God, ever appearing in the presence of God for us, and continuing his exhibition of himself as our Sacrifice, and his intercession as our Mediator. See the notes on "Hebrews 10:5", c. There are different other explanations given of this clause, but I think that here offered is the most natural. It never can, in any sense, be said of Jesus that he endured the cross, c., in the prospect of gaining an everlasting glory when he had the fulness of that glory with the Father before the world began John 17:5.