Wherefore seeing we also are compassed about. — Rather, Therefore let us also — since we are compassed about with so great a cloud of witnesses — having put away all encumbrance and the sin... run with patient endurance the race that is set before us, looking, &c. (In so difficult a verse as this we need an exactness of translation which might not otherwise be desirable.) It is plain that the chief thought is, “Let us run our race with patient endurance, looking unto Jesus the Author... of our faith;” so that here again we have the thought which the writer is never weary of enforcing, the need of faith and patience for all who would inherit the promises. The connection is chiefly with the last verses of Hebrews 11, which are, indeed, a summary of the whole chapter. The purpose of God has been that those who throughout the past ages obtained witness of Him through their faith should not reach their consummation apart from us. To that consummation, then, let us press forward. Present to us in the view of Christ’s accomplished sacrifice, it is all future in regard of personal attainment. As those who have preceded us reached the goal, each one for himself, by faith and patient endurance, so must we. The thought of persevering effort crowned by a recompence of reward (Hebrews 6:12; Hebrews 6:18; Hebrews 10:35-39) very naturally suggested the imagery of the public games (by this time familiar even to Jews), to which St. Paul in his Epistles so frequently alludes. (See 1 Corinthians 4:9; 1 Corinthians 9:24-27; Philippians 3:12-14; 1 Timothy 6:12; 2 Timothy 4:7-8; comp. Hebrews 10:32-33.) In these passages are called up the various associations of the great national festivals of Greece — the severe discipline of the competitors, the intenseness of the struggle, the rewards, “the righteous judge,” the crowd of spectators. Most of these thoughts are present here (Hebrews 12:1-2; Hebrews 12:4), and new joints of comparison are added, so that the scene is brought vividly before our eyes. It has been often supposed that the word “witnesses” is used in the sense of spectators of the race. To an English reader this idea is very natural (as “witnesses” may simply mean beholders), but there is no such ambiguity in the Greek word (martyres). The Greek fathers rightly understood it to signify those who bear witness, and the chief point of doubt seems to have been whether the sense is general, or whether the word bears its later meaning — martyrs, who have borne testimony with their blood. Those who thus encompass us, a countless “host (a “cloud” of witnesses), have had witness borne to them through their faith, and in turn stand forth as witnesses to faith, bearing testimony to its power and works. One and all ‘they offer encouragement to us in our own contest of faith, and for this reason they are mentioned here. That the idea of the presence of spectators may be contained in the other words, “compassed about with so great a cloud,” is very possible; but no interpretation must be allowed to interfere with the chief thought — that the runner’s steadfast gaze is fixed on Him who has Himself traversed the course before us, and is now the Judge and Rewarder.
Every weight. — The Greek word was sometimes used by Greek writers to denote the excessive size and weight of body which the athlete sought to reduce by means of training; but may also signify the encumbrance of any burden, unnecessary clothing, and the like. It is here best taken in a general sense, as denoting anything that encumbers, and thus renders the athlete less fitted for the race. In the interpretation we might perhaps, think of the pressure of earthly cares, were it not that the writer seems to have in mind the special dangers of the Hebrew Christians. The “divers and strange teachings” spoken of in Hebrews 13:9, in which would be included the Judaising practices which they were tempted to observe (such as St. Peter described as a “yoke” too heavy to be borne), will probably suit the figure best.
And the sin which doth so easily beset us. — The last six words are the translation of a single adjective, which does not occur elsewhere. The Greek commentators, from whom we might expect some light cm. the phrase, seem to be entirely reduced to conjecture. Chrysostom, for example, adopts in various places two altogether different meanings, “sin which easily (or, completely) surrounds us,” “sin which is easily overcome.” To these Theophylact adds a third, “sin through which man is easily brought into danger.” The prevailing opinion amongst modern writers appears to be that the word signifies well (or, easily) surrounding; and that the writer is comparing sin with a garment — either a loosely fitting garment by which the runner becomes entangled and tripped up, or one that clings closely to him and thus impedes his ease of movement. This view of the meaning is taken in our earlier English versions, which either follow the Latin (Wiclif, “that standeth about us;” Rhemish, “that compasseth us”), or render the words, the sin that hangeth on, or, that hangeth so fast on. The sense is excellent, but it is very doubtful whether the Greek will admit of such a rendering. Though the exact word is not found elsewhere, there are words closely allied as to the meaning of which there is no doubt Analogy clearly points to the signification much admired (literally, well surrounded by an admiring crowd). It is not impossible that even with this meaning the words “lay aside” or put away (often applied to putting off clothing) might still suggest a garment; if so, the allusion might be to a runner who refused to put off a garment which the crowd admired, though such an encumbrance must cause him to fail of the prize. It is more likely that the writer speaks of sin generally as an obstacle to the race, which must be put aside if the runner is to contend at all. If we look at the later exhortations of the Epistle, we shall find repeated mention of the reproach which the followers of Christ must bear. Even in the history of Moses (Hebrews 11:26) there are words which suggest the thought. (See also Hebrews 10:33; Hebrews 13:13). So in the next verse we read of the cross of Jesus and the shame which He despised. Over against this “reproach” is set the sin which is sure to win man’s favour and applause — the sin of which we have read in Hebrews 10:26 (comp. Hebrews 11:25), which, seemingly harmless in its first approaches, will end in a “falling away from the living God.” The rendering with which the Authorised version has made us familiar is full of interest, but cannot (at all events as it is commonly understood) be an expression of the sense intended. Whatever view be taken of the one peculiar word, it does not seem possible that the phrase can point to what is known as a “besetting sin,” the sin which in the case of any one of us is proved to possess especial power.