encouragement to endure. In Heb. 12: 2 the victorious Leader at the right hand of God

is the attractive power. The word "looking" is really "looking away". Looking away

from all lesser patterns, even those of Heb. 11:, and from all the weaknesses and

hindrances found in self, looking away to Jesus.

He has two titles here that are suggestive. "The Author and Finisher of faith." Author

is archegos, and we have the word already in Heb. 2: 10 translated "Captain", and in

close association with the next title, "Finisher", for that is really "Perfecter". "It became

Him . . . . . in bringing many sons unto glory, to make the Captain (archegos) of their

salvation perfect (teleios) through sufferings."

We are back again therefore in Heb. 12: to the original theme: the need to go on

unto perfection, the suffering that is associated with it, and the example of those who

drew back unto perdition (Heb. 3:, 4:).

"Who for the joy that was set before Him."--The word "for" here is anti, usually

translated "instead of". This has given rise to an interpretation of the passage to the

effect that the Lord gave up the joy that was before Him, and in its stead endured the

cross. This, however, is quite untrue. The whole tenor of the epistle in general, and the

particular example here is that, because of the joy that lies ahead, we can endure the

suffering now.

That is the character of the example of Abraham and Moses, given at length in

Heb. 11: For the joy set before Abraham he was content to live a pilgrim and a stranger.

For the joy set before Moses he turned his back on the treasures of Egypt. For the joy

ahead of these Hebrew believers they were exhorted to endure. In this sense the sentence

should be translated. Over and over again our problems would be solved if we allowed

the Word more way with us. If instead of giving time to speculation concerning this

word anti we were to read on a few verses we should have our answer.

"Esau, who for (anti) one morsel sold his birthright." Here we have contrast. Esau

exchanged the future blessing for the present, whereas we are to follow the example of

Moses who exchanged present immunity from suffering for pleasures at the right hand of

God which are for evermore.

Apart from the passage "crucify to themselves" in Heb. 6: 6, this is the only

occurrence of the cross in Hebrews. As in the parallel epistle, Philippians, the reference

is to endurance in view of the crown or prize (Phil. 2: 8; 3: 18). In neither of these

epistles is the cross mentioned in connection with redemption or atonement. The usage is

similar to the earlier references, like those of Matt. 10: 38 and 16: 24. The saying, "No

cross, no crown" exactly fits its usage. The cross is prominent in the epistle to the

Corinthians--they were carnal. The cross is prominent in the epistle to the Galatians--

they were being moved away from the faith. The only allusion to the cross in Romans is

in Rom. 6: 6 where the old man is dealt with. The argument of Heb. 12: is, surely,

that just as He endured a cross, despising the shame, and is now seated at the right hand

of God, so may the believer endure his cross, despise its shame (not "glory in their